CONFLICTS AND COMFORTS OF CONSCIENCE.  
A Treatise, showing how the Conscience, in cases of deepest distress and distraction, may recollect itself, and recover solid and sound Comfort.  
Collected from private proof, for public profit.  
By H.B. Rector of St. Mathews Friday street.  Psal. 94.19. 
In the multitude of my heart-sorrows, thy Comforts have refreshed my soul.  
Bern. de Conscientia. lib. c. 6. Conscientia me a meretur damnationem: Paenitentia mea non sufficit ad satisfactionem: sed certum est, quòd misericordia tua de●et omnem essensionem.  
Printed at London, for Michael Spark. 1628.   

REVERENDO Clero Anglicano, in primisque Londinensi, Gratiam & Pacem cum veritate.  
REverendi in Christo Patres ac Fratres, hirsutum hoc Cilicium, proprijs è visceribus contextum, proprijs concinnatum humeris, charitatis vestrae censurae ingenuae, candidòque iudicio imprimis permitto; non veritus hoc omnibus exponere, quod uni mihi ipsi libens impono. Bibliopola fortasse vaenum proponet. At Cilicium quis mercatur? Quis vel tantuli emet paenitere? Id genus vestimentum cuius tandem humeri non reformidant? Verùm suum cuique. Mihi fas sit, quod meum est, bonâ omnium cum veniâ, extra litem, extra invidiam tollere. Neque est, quamobrem quis mihi vitio vertat, quasi in hac textura mihi indulserim, áut pro piloso filum laneum, ubi non oportuit, intexuisse. Audacter enim dico si vel Aduersarius meus libellum scripserit, annon super scapulam meam portarem eum? Annecterémque, si non cum jobo, pro diademate ad ornandam innocentiam: at cum Christo meo (qui in dorso suo peccata mea omnia portavit) pro Corona spinea, ad animam Crucifigendam meam.  
Nec detrectaut Medici corporum exta inspicere, Chirurgi manu incisa. Nec vos utique, ô sacratissimi conscientiarum animarúmque Medici, didignabimini hanc meam chirurgiam seu anatomian, qualicunque stylo deseriptam, intueri. Anatomici aliorum corpora resupina, infaelicium animarum nupera hospitia, caeterà sana (sua interea, minùs fortè sana, ignorantes) ad minimam usque fibram venamque discernunt: Ego meam ipsius animam, adhuc in vivis, tot morbis scatentem, afflictam vulneribus, sic aperio, ut sicui opus sit, ab expertissimo discat, quibus consciencia fulta praesidijs, quibus nixa argumentis, causam suam possit adversus ignita Diaboli tela, adversus seipsam confitentem ream, pro tremendo Dei Hominumque Tribunali defendere.  
Mirari autem hîc interea loci liocat sapientissimi Dei omnia suaviter moderantem providentiam, quòd cum primùm hunc libellum Typographo in manum imprimendum traderem, praestò erat tunc illi pro manibus alius liber procudendus, in quo graphicè depicta fuit sancta nostratis Bernardi Gilpini vita. O sortem disparem! Non qualis Pharisaeum inter & Publicanum fuit, quorum alter suam sibi iusticiam apud Deum gratulatur, alter Misrecordiam deprecatur: verùm hic videre licet (stupendum exemplum!) hinc venerabilem Autistitem Alumni quondam sui, diu iam defuncti, humilis Praesbyteri nomen ac famam, idque vitae piè probèque iustitutae nomine, ab oblivione & silentio hominum, a puluere ac cinere vindicantem, aeternaeque Posterorum memoriae tradentem, atque hoc non modo in pium grati animi indicium, sed in huius aetatis pessimae optimum exemplum (quasi istius iam egeni miserique Divitis fratres morbis essent moribúsque tam deploratis, ut nulla remedij spes reliqua sit, nisi in uno Lazaro rediviuo) hinc verò, v●um ● sacris Ordinibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seipsum aetro Calamo, quasi carbone notantem, proprijs pennis ferientem, non innocentiae candorem prae se, sed squalorem paenitentiae ferentem. Quorsum haec? Scilicet, ut sicut Gilpinus exemplar stat●itur ab Episcopo, innoeentiae: sic ego ultrò resipiscentiae? Esto. Vtraque enim ducit ad faelicitatem via; at ista, per amaena locorum, haec, per aspera & iniqua: illa, per Roseta; haec, per vepreta. Tantum▪ abest, ut ego me huic tanto viro in eadem lance conferam. Absit. Sed attendite Fratres; si haec inter se tam disiuncta aequâ librare trutinâ velitis, forté constabit, non leviorem illam in me gratiam fuisse, quae ●peruerit mihi os ad humillimam laudis Dei in ignoscendis peccatis meis consessionem: quàm quae in tanto Antistite animum manumque incitaverit ad exarandum humilis Presbyteri existimationem; vel quàm quae in ipso Gilpino operata sit tot charismata ad perfectionem. Nemo mihi iùuideat, quin indulgeat magis, si qualem hanc quantulàmu● cunque nactus sum Gratiam, eam tanti aestimari cupiam, quanti ullam unquam infimis mortalibus datam, quos dignatus est Pater Misericordiarum unà mecum vel in minimorum scanctorum Album ascribere. Ingentis quidem Gratiae est, si cuius Anima instar sit robustae navis, quae latera fortiter opponat fluctibus, nec cedat procellis, donec tutò & illaesa ad Portum appulsa sit: an igitur minoris erit gratiae, siqua Animula, tanquam Navicula, rimulis plena, undis ventisque iactata, scopulis saepe allisa, lacerata, & penè naufraga, tandem tamen è medijs periculis emerserit, & in placidissimum sinum, fidissimámque Stationem pervenerit? Talem ego vobis Naviculam, Animulam hic ostendo, quam confido tamen propediem ad optatum Portum, coelesti spirante Aurâ, Clavum tenente Gratià, appulsam fore.  
Sed ut Auiculae Noctuam, ut ulcus Muscae, ingens huc collwies turbàque circumfluit. Quid hoc (inquiunt) Portenti? Ecquid homo iste patravit tanto squalore, tanto Cinere ac Puluere dignum? Ecquod in se flagitium admisit? Adulteri, scortatores; talem oris vultúsque habitum coguntur (licet id quàm rarissimè) induere. Talia vulgus apud se, passimque, in promtu est, quòd exagitet. Revera enim quàm lubricam in me, difficilèmque spartam susceperim, quámque iniquis censuris exposit●m, haud ignoro. Sed non ponendi rumores ante salutem Stult●rum incurata pudor malus ulcera celat, inquit Poeta. At de jobo Gregorius quantò divinius! Videatur (inquit) vir iste cuilibet magnus in virtutibus suis: mihi certè sublimis apparet etiam in peccatis suis. Mirentur in eo qui volunt, castitatis continentiam, mirentur integritatem iustitiae, mirentur viscera pietatis: Ego in eo non minús admiror confessionem humillimam peccatorum, quàm tot sublimia gesta virtutum. Scio enim quòd per infirmitatis verecundiam plerumque gravioris est certaminis commissa peccata prodere, quàm non admissa vitare; et unumquodque malum, quamuis robustiùs vitetur, tamen humiliùs proditur. Haec ille. Ecquis autem jobo, vel in perfectione sublimi, vel in confessione humili, conferendus? Ergóne Iob adulter? ergóne scortator, quòd peccata sua palam confessus fuerit, & sese aspernatus, in puluere ac cinere paenitentiam egerit? Absit. Sat illi tamen erat causae, quamobrem sic faceret. Licet autem seipsum Patientiae ac Paenitentae specimen ediderit: deserere tamen, aut prodere suam Innocentiam noluit. Nec mihi quis tam iniquam instituat legem, ut dum me ipsum paenitentiae typum do, innocentiae meae desertor, eam ad praedandum exponerem. Benedictus sit Deus meus, cuius mihi Gratia nunquam defuit, sed ita semper custodivit, ut neque alicuius pudicitiam unquam violaverim, nec cuiusquam impudicitia me. Soli huic Gratiae acceptum refero, quòd semper se interponens, vel voluntatem mihi detraxerit peccandi, vel opportunitatem. Hic certè habeo, quod ipsi Diabolo, egregio isti Delatori, & fratrum nostrorum Accusatori os obstruam, & de tot eius periculosissimis tentationibus triumphum agam. Nec tamen interea obstat, quò minùs hoc modó in me exemplum statuam; qui nec omni tempore, prout debui, ac me decuit, ab omni specie mali mihi cavi, nec affectus meos, oculos, vultum, gestum ita cohibui, ut quàm remotissimus ab omni culpae essem. Qua in re sentio quàm sit miserrima Ministri Euangelij sors, cuius vel levissimis Stipulis gravissimae aliorum Trabes praeponderantur. Adeo ut, quae medicina eius Redwiam, eadem aliorum Paronychiam valeat, quae eius Pustulam, aeliorum Fistulam sanare. Hinc operaepretium me facturum putavi, si in hac opella omnium ob oculos ponerem afflictae conscientiae tum pericula, tum remedia; idque, quò plus momenti haberet, in Typo Ministri Euangelij. In quo, uti spero, nemo se, aut Ordinem sacrum laedi a me queretur, post quam libellum hunc perlegerit. Quem ego vobis praecipuè consecratum volui, fratres charissimi, ut quos habeo luctuosae huius Sementis judices, eosdem vos Testes, dum vivo, melioris adhuc Frugis, Messis uberioris habeam. Legite, & iudicate; & quod gravitas vestra non sinit vos approbare, optimè novit charitas condonare. Ego siquo modo tandem ob Christi mei merita ex minimo in Regno Gratiae ad infimum in Regno Gloriae gradum aspiravero, splendidiora ibi vobis Diademata, post veritatem fortiter assertam, post strenuè oppugnatas & expugnatas nimium audaces ac petulantes haereses, post certamen bonum Fidei faelicissimè decertatum, non invidero, qui hic didicerim sancta vestra & intacta charismata eò admiratione maiori prosequi, quò assequi imitatione nequeam.  
Valete in Domino. Humillimus vester seruus & conseruus Henrieus Burton.   

To the Christian Reader.  
CHristian Reader, I here present thee with A Treatise of Conflicts and Comforts of Conscience. Which, how suitable for thee, I know not: But I am sure, for me. The bitter Conflicts of the Mother in the birth, may justly name it Ben-oni, Son of Sorrow: But the Father, Benjamin, Son of the right hand; Or Barnabas, Son of Consolation. They that sow in tears, shall reap in joy. Such a tenderling could not be bo●●e in a colder Season; it must encounter many bitter storms; But being strengthened by Paul's Comforter, it runneth aground, not weighing the loss of the Ship, to save the Souls, though driven on the Barbarians shore; hoping also, that howsoever, as the Barbarians, seeing the Viper leaping on Paul's hand, deemed him some Malefactor; but cast off again into the fire without hurt, changed their minds: So haply it may befall the Author of this Treatise. Who of set purpose proposing himself the main subject of these Conflicts and Comforts: May haply occasion some Readers in their haste to pass upon him a far harder sentence, than he deserveth▪ What's the matter, say th●y? Adulterers, Fornicatours are only fit for public penance. But let such know, that it becometh a Minister of the Gospel to be humbled for the lest offence, much more for greater. Blessed be God, by whose Grace I have be●ne kept for ever committing any such act, throughout my whole life. Let the great Accuser of our Brethren stand up, and accuse me in that kind, if he can. Yet the vile corruptions of nature, and the foul aberrations of life, yea even mere heedless follies and needless frailties, may they not be cause enough to plunge a man in the deep, to cause him to abhor himself, and to repent in dust and ashes, and that especially when they fall upon a Sacred person? Even holy job did so. How much more such a one, as being equal to job in sacredness of person, yet is fare inferior to him in the perfection of virtues?  
But they object: If it be no more, who is free? If every one should write a Book of his humane follies, the world would not contain them. This savours of too much nice and needless scrupulosity; Or as done of spl●ne, to aggravate others sins, which might pass for currant, at least for venial, were it not for such straight laced Consciences, which grieved for small sins, make the greater out of measure sinful. As the envious man, to have both his neighbour's eyes put out, is willing to lose one of his own. How many, yea & sometimes Churchmen too, may play the good fellows, be overseen, and over-shooes, and yet make no such scruple of it? Or if men espy the least hole in the Minister's coat, they will easily g●t in their whole body, hiding all their deformities under his holy Coat, as silly Papists their sins under a Friar's cowl. And may not Papists also, specially their Priests take it in snuff, wh●n they shall see common frailties so deeply lamented, as it must needs dam to the deppe Pit of Hell their ordinary Adulteries, and Fornications, which they account but venials, specially in a Priest? May they not hereupon grow upon the simple people, as whose liberty is too much captived under the yoke of such a Ministry, as cannot brook in themselves the least aberrations, how much less such as they censure and esteem fare greater in the multitude? Or else may they not disgrace such Ministers unto their people, by making Mountains of their Molehills, while Ministers bewail their Molehills as Mountains?  
To this multiplicit objection I answer: First, It were to be wished, that all offenders would give public evidence of their Repentance, if not by Oral confession, yet by an actual reformation. Secondly, I see no reason why any common Christian should invy, that a Ministers heedless smallest slips should in the scales of his own judgement preponder others head die falls. Thirdly, What Mariners will be so desperately mad, as to run upon the Rock, because the Pilot sometime in the security of a calm fell a sleep at the Stern? O● what Servant will go cut his own throat, because his Master against his will cut his finger? Fourthly, Why should better taught Christians be like those untaught Lystrians, who either Idolatrously will sacrifice to the Apostles▪ or hearing them professing to be men of like passions with them, in the turning of a hand stone them? Yet, if no remedy, Let him that is without sin, cast the first stone. Fifthly, For the common Adversary of all grace; nothing will stop his Serpentine two forked tongue. If a Minister be altogether blameless, he hears, A Puritan: But if in the least casual error obnoxious, Worse than a Publican. Lastly, It is the glory of the Gospel to make the least sins vile in the eyes of the true Professors thereof, to the confusion of Babel, with all her Crimson, Criminal, Capital, yet Venial, yea Meritorious, Meretricious Sins. And it shall ever be the glory of the Ministers of the Gospel, as an evidence of true grace in their hearts, when they shall with a meek, yet magnanimous Spirit be able to dig●st the sour herbs of malicious exprobrations cast in their dish by the profane Adversary, and to answer them, as David did mocking Micol, with a noble resolution, I will yet be more vile than thus, & will be base in mine own sight.  
In a word, if any shall bear himself big upon such instances as this (of a man made nothing in his own eyes) thinking to purchase some opinion of sanctity to blanche his monstrous lurking lusts, by how much his mouth shall vent the more venomous Censures against it: let such learn of the Heathen Poet: 

Qui, ne tuberibus proprijs offendat amicum,  
Postulat, ignoscat verrucis illius; aequum est  
Poscentem veniam peccatis, reddere rursus.   

Who would be glad not to offend  
With his swollen bunches his dear friend,  
His warts must pardon; This is just,  
Who pardon craves, he pardon must.   But why stand we thus to answer every Obiecter? Let this Book answer for all. Read it. And if it will not satisfy thee: Yet I hope it will abundantly satisfy him, for whom it is specially written.  
Yet one objection more is: That in these lose and licentious times, it had been more necessary to reach men the way to repentance & humiliation for sin, then how to find comfort, being humbled. For most men, though never so sinful, are apt enough to lay hold on God's mercy, which yet never trod the way of true repentance, thinking it sufficient (as the Thief that trusts to his Neck-verse) if at the very end of the Race they can work force in but one foot, and with a Peccavi crowd in at Heaven Gate. For such Ben-onies most will be, to assume the name of Sons of Sorrow, but not before the giving up of the Mother's ghost, that bore them. As the Phoenix is not bred, but of the dead ashes of the Dam. Most men being as loath to see their sin dye, as Hagar her bond son. How many judasses' will never repent, confess, restore, but with the Halter in their hands? Or at the best, as the Aramites, going with Halters about their Hypocritical necks to the King of Israel, to flatter God for a pardon. The Usurer builds no Hospitals, relieves no poor, till he die, nor many times then, choosing rather to dye, then make his Will. Balaam will but dye the death of the righteous as loath to forgo his wages of unrighteousness, while he liveth. He that life's a Thief, would dye a Martyr, though we read but of one that did so. Dicique bea●us Ante obitum nemo (in the worst sense) Every one would be happy, but not till death. In this regard than it had been more requisite to show men their folly in deferring their repentance, till either sin or sickness have made them senseless of their sins, or in putting off the payment of their debts, till the score grow greater and greater, and they less able to pay, turning at length quite Bankrupts: That so repenting in time, they may enter in at the Gate of Mercy, before it be quite shut up, with an, I know you not: Depart ye workers of iniquity.  
Answ. This objection (I confess) is of some moment. Too many (alas!) are ready with joab, flying to lay hold on the Horns of the Altar, when yet they have not made their peace with King Solomon, the King of peace. But in case any inordinate liver shall be brought to a sight and sense of his sin, while he is yet meat-whole, as we say: here he may, by God's grace, find comfort. And as for that other task to teach men the way to repentance, others have bestowed profitable pains therein; and especially of late a learned and reverend Predecessor of mine, M. Mason, in his Tribunal of Conscience. Wherein for the point of morality, in the examination of a man's life, he hath taken worthy pains. Only I could wish, if his leisure did serve, that he would be pleased to add thereunto a Rule how to examine a man's Errors in point of Faith, and of the sound knowledge of the Mystery of Christ. For where this foundation of sound and saving knowledge is not rightly laid in the heart, as the foundation, whatsoever repentance a man goes about to frame or erect, it either falleth, as built on the Sand, or vanisheth away in an airy imagination. For the purpose: How can a man, that either is ignorant of the grace of Christ, of the Gospel of God, and of the nature of saving Faith, or else is arrogant in the singularity of his own opinion, wherein he overturneth the whole foundation of Grace, ever come to true repentance for his sin? For true repentance is a special gift of Grace: It is an immediate fruit of saving Faith illuminating and sanctifying the heart, and whole man: and God gives this grace to no malicious enemy of Grace, but to such as having received it, are thankful for it, as a gift of God's free grace in Christ, flowing from the Fountain of God's eternal love in electing us in Christ, before the World was. So that it may seem a worthy work, and necessary (if any) for the adversaries of grace, swelling to a great height in these last times, as if they would bring another Deluge upon the Earth: to show the way, how such may come (if it be possible) to the acknowledgement of the Truth, to repentance and amendment of their Errors, and Sins, that they may be saved. Only it is a question, whether their Errors uphold them in their Lusts, especially Ambition, and Love of the World, or these their Lusts hold them fast in their Errors. But I will not over boldly press this Task upon any, it being both touchy and tedious. In the mean time, if any shall reap either Consolation, or Instruction by this poor Work, to the furtherance of their Salvation, and the advancement of the glory of him, who set me on work, it is the Fruit of all my Labour, and I rejoice therein, yea and I will rejoice.   


THe Proem.  
CHAP. I. The first Conflict, or trial, wherein the Conscience of a man Regenerate, apprehending God's wrath for sin, is perilously shaken. pag. 17  
CHAP. II. The Comfort. How the Soul is reduced and restored into God's favour, and so, to the peace of Conscience. p. 34  
CHAP. III. Conflicts with God's people offended, specially when the faithful Pastor is afflicted for the least offence given by him to his Flock. p. 125  
CHAP. FOUR The Comfort. Showing how Gods Minister may recover Comfort of Conscience, and that among his offended Flock. p. 133  
CHAP. V Conflicts, arising from the Sacred society of the Ministry offended. p, 166  
CHAP. VI The Comfort. How in this case the poor forlorn Patient may find relief. p. 170  
CHAP. VII. Conflicts with old Friends and Familiars, grown strangers. p. 203  
CHAP. VIII. The Comfort. How a man may overcome, or, at least, not be overcome of the former Conflict. p. 215  
CHAP. IX. Conflicts with an evil name. p. 224  
CHAP. X. The Comfort. How in this deplored case, the dejected Soul may sustain itself, and hold out to the end. p. 236  
CHAP. XI. Conflicts with the Enemies of the Truth. p. 246  
CHAP. XII. The Comfort. How in this Conflict the Soul may stay itself, and wind out of it p. 257    

Errata.  
IN the Latin Epistle; page 2. line 13. for, intexuisse, read intexuerim. p. 3. l. 9 r. dedignabimini. p. 5. l. 7. r. misericordiam. p. 8. l. 10. r. Sanctorum.  
In the Book; p. 57 l. 4. for Conflict r. cooler. p. 131. l. 19 r. credatis. p. 145. l. 9 f. corruption r. corrupts. & l. 24. f. coming r. winning. p. 161. l. 24. f. turning r. teaching. p. 180. l. 16 r. quid. p. 210. in the margin, l. 6. r. ardo●. p. 270. l. 21. r. nuzzle. Other lighter escapes the judicious Reader will easily correct.   

THE PROEM.  
TO go about to write of Conscience (it self being a Book worn and borne about either in the Closet of every man's Breast, or at least in every man's Portmanteau, wherein all his particular thoughts, words, and acts are recorded) may seem to be a labour better spared then spent. Yet considering how little use most do make of this their Bosome-booke, how little time they spend in looking in it, which though their main Account-booke, yet they make least account of it; as the Traveller, never opening his Portmanteau, till he come to his journey's end, like the young Spendthrift, running every day upon a new Score, but not once willing either to look into the Merchants or Mercer's Book, saving only (for fear of the Crocodile) by starts, when he comes to set to his hand for new commodities, or much less, to cast up the old Score; and again, considering how either by the fall of Adam, through the deprivation of original and natural light, the defaced Characters of this moth-eaten Book are hardly legible to his Bleare-eyes; or through the habitual custom of deceitful sin, the Conscience is grown so hard, as scarcely it will admit of any impression; or through the general practice of sin in the world, it doth plead a prescription, and hath learned to cloth itself in the habit of virtue, accounting the fashion of the time a Law sufficient to frame itself by: I have therefore thought it not altogether superfluous, to speak something of Conscience, if not for the contemplative part in this so learned an age, at least for the practice, as more necessary; and if not for others profit, at least for mine own comfort, as more voluntary. Wherein (to win the better credit to this Discourse) I imitate the Chirurgeon, who having ripped up, and cured the Impostume in his own body, is careful to improve his experience to the instructing of others, laying before them his own infallible rule for all to follow in the like case. Nor am I afraid to lance mine own wound, so I may thereby both cure myself, and procure others safety. It is a foolish fear, or shame, that conceals the sore, till it proves mortal. For, as Saint Augustine saith, 
Aug. in Ps. 133.  If they be miserable, who fear to come into their houses, where they have a scolding wife: How much more miserable are they, who are unwilling to return into their own Conscience, lest there they be over-borne with the brawlings of their sins? To buckle with which, a Christian courage and resolution is requisite. 
V●aliquid auri extrahamus terrum pervertimus: ut summum bonum occupemus, scrutars pectus piget. Senec. Proverb.  We dig into the Bowels of the Earth (saith the Heathen man) that we may thence draw forth some gold: and that we may possess the chief good, we are loath to search our heart. The Author of those Sermons, Ad fratres in Eremo, inserted in Saint Augustine's works, saith, He that trusting to his good Conscience, neglecteth his good name, is cruel. And such is the inseparable combination of these two, that on the other side we may as truly say, He that trusting to his good name, neglects his good Conscience, is cruel. These two may not be severed. A good name is a precious ointment poured forth. But whence poured, saving from the pure Alabaster box of a good Conscience, the only shrub, distilling the true Balm of Gilead, yielding the fragrant smell of a good name? Yet too too many (alas!) are too cruel on both sides; some, bearing themselves too boldly upon their good Conscience, and not fearing in the mean time to abstain from (at least) appearance of evil, incur thereby an evil report: others carrying all fairly without, to purchase a good name, yet look not inward, that their Conscience be answerable, while therein lurk some invisible monstrous corruption, be it pride, self-love, ambition or the like evil habit. By which means it cometh too commonly to pass, that a good Conscience is attended with an ill name: and a good name unworthily bestowed upon a man of bad Conscience: So easy are misgiuings and mistake on all hands. Some can better get a good name, then keep a good Conscience; others (yet the less unhappy of the two) can enjoy a good Conscience, even with the loss of a good name. And did not the innocent Lamb of God, for conversing with Publicans and Sinners, hear of the Pharisees, Behold, a glutton, and wine-bibber? So fickle and false is fame, as well to misapply Crucifige to the good Conscience, as Hosanna to the bad.  
But no marvel, if men may be so mistaken in the judging of others Consciences, whereas most are deceived in the discerning of their own. The Conscience, like the heart, being (through misguidance of the judgement) deceitful above all things. 
jer. 17.9.  And this comes to pass (as we touched before) by the similitudes between the good and bad Conscience. For, (as 
Lib. de Conscientia.  Bernard hath well distinguished, better than defined) there is, as a good Conscience, and quiet; and a good Conscience, and troubled: so, a bad Conscience and quiet, and a bad Conscience and unquiet. A like symptoms in both. How shall we then discern the good, from the bad Conscience? Surely thus. The bad Conscience and quiet, is that, whose tranquillity or calm is contracted either of a benumbedness, 
Consuet●do peccandi tollit sensum peccati  and Cawl grown over it through long custom in sin, or from a profound ignorance of the nature of sin, and of the Law of God, or from a profane contempt of saving knowledge, and the means thereof, and the like; such are said by the Prophet to be at ease, settled upon their lees, 
jer. 48.11.  not poured from vessel to vessel: but the good Conscience and quiet, is that, whose peace, after trouble for sin, as a calm after a storm, floweth from no other Fountain, but the mercy of God in Christ apprehended by Faith for the pardon of the sins of the believing penitent sinner; as the Apostle concludeth, Therefore being justified by Faith, 
Rom. 5.1  we have peace with God, through our Lord jesus Christ. He that wants this Conscience, flowing from Faith, which layeth one hand on the Sacrifice, Christ, saying, Lord be merciful: and so repentance, laying the other hand on sin, saying, To me a sinner; can never go home justified; his Conscience wants the true peace. And this peace and quiet of a good Conscience is further settled by a firm purpose of pleasing God in all good duties for the time to come. As the same Apostle saith, Pray for us, for we trust we have a good Conscience in all things, 
Heb. 13.18.  willing to live honestly. So that the good Conscience looks both ways, both backwards, finding true peace in Christ's righteousness by God's mercy imputed, and by Faith apprehended, and applied for the pardon of sin past: and forwards, with a sincere purpose of reformation, and conformity to the Word of God for the time to come, willing, resolving, and endeavouring to live honestly. This is the good Conscience, and quiet.  
Again, the bad Conscience, and unquiet, is that, which being struck with the sting of sin, either with judas and Achitophel, runs to the halter, as if that were the next way to heal it; or by diversion seeks to put it off, as Cain falls a building of Cities, and following his pleasures, if so he may charm the Serpents biting, or skin over the wound, or wear out the scar and ruthful remembrance, or still the hideous cry of his horrid murder; or by this kind of Dictamne, cause the mortal Arrow, sticking in his side, to loosen away. But the good Conscience and troubled, is that, which for sin being humbled, and upon repentance, through Faith, hearing, The Lord hath put away thy sin: yet as a woman with her afterbirth, is exercised with grievous conflicts afterwards. It was David's case; after his absolution pronounced by the Prophet from God, whereupon he might, and did no doubt for the present find solid and assured comfort; Yet how many a bitter storm doth he endure in his soul? How many a sharp fit? So that as a man in an Hectic fever, without intermission he cryeth out, Thy hand is heavy upon me day and night. And, 
Ps. 32. Ps. 38.  There is no soundness in my flesh, because of thine anger, nor any rest in my bones, because of my sin; for mine iniquities are gone over mine head, as an heavy burden, they are too heavy for me. All his penitential Psalms breathe nothing else, but groans and sighs from a troubled Spirit. Yet all the while he possessed a good Conscience, though the fruition thereof was for a time to his greater humiliation, and exercise of his Faith, denied and suspended from him. Holy Paul in that perilous Navigation, though he was comforted by the Angel with a promise of safety for his own life, and theirs which sailed with him, yet arrived not at the Port, without great difficulty, and with the loss of the lading, and wrack of the Ship: So God's Child, as David, though upon repentance for sin, he have his Pardon sealed, and life secured, yet so hideous are the storms of renewed remorse for sin, which still lie beating upon his brittle Bark, that he must suffer much damage temporal, before he can, upon the Plank of redubled repentance, waft and work himself, to reach the calm and comfortable Haven of Melita. This is that Conscience, that troubled Conscience, of the Conflicts and Comforts whereof we are here to speak.  
For as for the afflicted bad Conscience, as of all such, as live in a known sin without repentance, and now and then are troubled with some fearful qualms coming over their stomaches, while they seek to have not the cause, which is sin, but the effect only removed: We purpose not to be troubled with such. In such cases let the Adulterer repent and beccome continent; the Drunkard repent, and become sober; the oppressing Usurer repent, and restore, and become liberal to the poor; and so in the rest. Otherwise, never let them look for any true comfort and peace of Conscience. Yet for their better instruction, such also may reap much help by this Treatise, to further them in the practice of true repentance, thereby to obtain true peace of Conscience. For here we propound and describe the case of a troubled Conscience in the highest degree, together with the remedies of it: that so no troubled Conscience, in any less degree, or kind, might here fail to find comfort in time of need. For he that knows how to cure the greatest wound, can the more easily cure the less.   

CONFLICTS AND COMFORTS OF CONSCIENCE.  

CHAP. I. The first conflict or trial, wherein the conscience of a man regenerate, apprehending God's wrath for sin, is perilously shaken.  
IT is the nature of all sin, once committed, by guilt to affect the conscience with a fearful apprehension of God's wrath both temporal and eternal, as due to the sinner. It was decreed so in the beginning by an unchangeable law of God: In the day thou eatest thereof, 
Gen. ●.  thou shalt dye the death. And no sooner had Adam transgressed, but an horror seized upon his soul, he hears God's voice, he fears, flies, hides himself: What's the matter now? Adam, where art thou? might God well say; not in what place, but in what case art thou? surely the Serpent had left his sting in Adam's Conscience. Now he is affrighted with hearing God's voice but a fare off, as of a judge sending forth a Hue & Cry, or summons to the malefactor to appear before him: whom before, he joyed to behold, as a dutiful son, delighting in the presence of his loving and liberal father.  
Ob. But Adam was afterwards received to mercy, and that by a new covenant, of Grace (the old, of works, being utterly forfeited) and that in and through Christ, the promised seed of the woman. Is not then the case of man's Conscience now altered? Can the member of Christ, the vessel of grace, the heir of life eternal, be from henceforth repossessed with any such apprehension, as of God's wrath eternal, due unto him for his sin? Fare be it. Can he who is once justified from his sin by faith in Christ, fall back into the state of condemnation? 
Rom. 8.33, 34, 35, & 11.29.  Who shall lay any thing to the charge of Gods chosen? It is God that justifieth, who shall condemn? 
joh. 23.1, Rom. 8.35.  And are not the gifts and calling of God without repentance? And whom God loveth, he loveth to the end? And who shall separate us from the love of Christ? 
1 Pet. 1.5  And are not the elect of God, kept through faith by the power of God unto salvation? and hath he not said, I will not fail thee, 
Heb. 13.5  nor forsake thee?  
True: Notwithstanding such is the malignant poison of sin even in the regenerate, that though the dominion thereof be taken away, so as it cannot lead the faithful away captive to death eternal: yet the guilt of it may so seize upon the Conscience, the thick cloud of his sin may so eclipse God's loving countenance from him, as that he may for the time seem in his own apprehension, to be a very castaway; yea and that even then, when God is in Christ reconciled to him. Even as a father, when his son hath offended, yea hath been humbled for it, confessed it, entreated pardon of his Father; though his father cannot put off the bowels of natural affection, nor ceases to love his son still, but purposeth to bestow the inheritance upon him, yet shows him nothing but an angry countenance, lays the rod upon him, threatens to disinherit him, and all this but in love & wisdom, disciplining his son, both for the sounder reformation of what is past, and securer prevention of further offences which otherwise he might fall into. It is the Apostles comparison, Whom the Lord loveth, he chastiseth, and scourgeth every son whom he receiveth. Our earthly fathers for a few day's chastened us for their pleasures, but he for our profit, that we might be partakers of his holiness. Now no chastening for the present seemeth to be joyous, but grievous, yet afterward it yields the peaceable fruit of righteousness, unto them that are exercised thereby. And surely of all other chastenings, none so terrible, as this of the Conscience, being lashed with the cords of its own sin. All jobs corporal afflictions no way comparable to this. What a lamentable voice was that uttered by David, I said, I am cast out of the sight of thine eyes? And that, My God, my God, why hast thou forsaken me? And infinite the like woeful conflicts had holy David with the apprehension of God's displeasure against him for his sin. There is no death, no hell so terrible as this, when the black hellish cloud of sin comes between the soul, and the sunshine of God's favourable countenance.  
Ob. But how comes this of the nature of sin, seeing that not all, nor most sins, do usually cause this apprehension of God's dreadful displeasure in a man's soul? How many a covetous, voluptuous, ambitious, carnall-minded man passeth away without touch of any such apprehension of God's wrath? yea, on the contrary, the more he thriveth in the fruition of his sinful desire, the more he flattereth himself in the presumption of God's favour towards him; which is the ordinary error of the world, to measure God's friendship by outward prosperity; which David's carnal judgement once had almost led him into. 
Psal. 73   
Answ. It is not the nature, but the accessary deceitfulness of sin, growing from a habit & custom of sinning, wherewith the soul being possessed, becomes stupefied and void of all apprehension (through Satan's enchantments, sounding in the ears, Mercy, mercy, and closing the eyes from once looking upon the justice of God) of divine indignation. Yet all this while sin is not idle, but as a worm lies gnawing at the stomach of the dead conscience, and as the moth, doth by little and little insensibly fret away all the softer and tenderer part of the soul, leaving nothing at length, 
Sensim sine sensu.  but the knotty thread of an inveterate stupidity. Again, there is great difference between the sins of the regenerate, and of the unregenerate. For although habitual corruptions be in the one, as well as in the other, but in the regenerate inherent and inhabitant only; in the unregenerate also regnant and predominant, though some one corruption more conspicuously and actually predominant above the rest, as the Belzebub or ringleader: Yet those indwelling inmates in the regenerate, though they be but as the Gibeonites, captivated to Israel, and as the relics of the Canaanites, made Tributaries, 
judg. 3.  but not expelled; though I say the corrupt old man be subdued to the new man, which after God in Christ is created in righteousness and true holiness; yet are they very grievous to the Saints, being as thorns in their sides, and pricks in their eyes, molesting them continually, and causing even the holiest to exclaim, O wretched man that I am, 
Rom. 7.  who shall deliver me from the body of this death? Whereas on the contrary, the corruptions in the unregenerate, though reigning and raging lusts, yet are no whit troublesome or burdensome to them, except then only, when by some outward impediment they are crossed, & cannot enjoy their wished desire to the full; or else when Satan at the hour of death, or so, having 'em upon the hip (as we say) or at advantage in some perilous temptation, presents unto them the hideous shape of those their foul enormities, that so down the precipice of desperation they may tumble headlong into the infernal pit. Again, the Conscience, both for the natural quickness, and tenderness of it, is not unfitly compared to the eye. Now the eye that is sound, how is 〈◊〉 offended with the least moat falling into it, nor is it quiet, till it be quit of it? whereas the unsound eye, having a thick and hard Film grown over it, yet is not sensible of any Pain, though now deprived of sight. The sound eye is the conscience of the regenerate man, which is offended with the least moat of sin, yea with the very motion only, crying out, who shall deliver? but the unsound eye is the conscience of the unregenerate, which being overgrown with the hard film of habituated corrupt humours and lusts, is no less void of the sense of any trouble, then of the sight of his sin.  
Now, as the regenerate cry out of their inherent corruptions 〈◊〉 so, much more, when upon any prevalent temptation, working upon, and taking advantage of their want of instant and constant watchfulness over their souls, their corruptions break forth into (at least) some degree of act, and so, as it causeth scandal, hereupon their sorrow is infinitely aggravated, and their souls cast down into the very gulf of horror and terrors of the wrath of God. Now they are wrapped in a thousand sad perplexities. Now they fall a arguing (Satan's sophistry being ready with his scriptum est) that surely God is become their enemy, that he loveth them not, that he hath cast them out of his favour, discarded them out of the number of his Saints: that they have been but hypocrites all this while. For those that be his, he keepeth. He keepetp the feet of his Saints from sliding. 
1 Sam. 2.9. Pro. 2.8.  The wicked are they, whose feet shall slide in due time. And, 
Deut. 32.35. Psal. 37.23.  The Lord ordereth a good man's going, and maketh his way acceptable to himself. And, none shall be presented to Christ, as his spouse, but such as are without spot and wrinkle, 
Eph. 5.27.  such as are holy and without blemish. And, the Angel reapers shall gather out of Christ's kingdom all things that offend, and them which do iniquity. Upon these Premises Satan inferreth: But God hath not so kept thy feet; thou art not free from spots, wrinkles, blemishes; thy life hath been offensive, and thou a worker of iniquity: therefore thou art none of God's Saints; thou appertainest not unto Christ; thou must be culled and cast out of his kingdom for an hypocrite, for a Reprobate. These and the like assaults Satan maketh against the soul of God's child afflicted in conscience for his sin.  
And now poor soul, what wilt thou do in this case? whither wilt thou fly? God hath with drawn his loving countenance from thee, his word is drawn forth as a two edged sword to kill and cut thee off. And now what Balm is left in Gil●ad for thee? what Physician there?  
Nor is this conflict for a spurt, and away, but of long continuance: how doth the poor soul languish with complaints. Day and night thy hand is heavy upon me. My soul is sore troubled; but thou O Lord, how long? And what doth more add to the soul's grief, than the continuance of a tedious and strong fit of temptation? 
Terre saeile est prefer grave.  If heaviness did endure but for a night, and joy return in the morning, it might the better be endured, though sharp for the time. The continual storm of 15 days, without intermission, was very tedious and terrible to those in Paul's ship. But how tedious are those storms, wherein the soul and conscience are tossed, not for a few days, but for many months, & years together. If a natural child, for some offence, be but for a few days debarred from his loving father's presence, what a heartgrief is it unto him, how impatient is he, how penitent, how longeth he to enjoy his father's countenance again? If Absalon had not been a graceless and unnatural son, 
2 Sam. 14.  his five year's banishment from the King his father's face and favour, had been not a little irksome to him; but especially those two years in jerusalem; so that his burning of joabs' field, might have been imputed to his zealous and impatient affection of seeing his father, and not to his subtlety, in so making away through the very fire, to his wicked ambition of usurping the kingdom. But we speak here of a natural gracious son, to whom the offence of a father is a burden intolerable. 
Psal. 42.2.  This was David's affection, when he was so long banished but from the visible Type of God's presence and face, the Ark of God. And till reconciliation, no peace.   

CHAP. II. The Comfort. How the soul is reduced and restored into God's favour, and so to the peace of Conscience.  
But blessed be God, whose faithfulness will not suffer his Saints to be tempted above that they are able, 
1 Cor. 10  but will give the issue with the temptation, that they may be able to bear it: Who saith, For a small moment have I forsaken thee, 
Esay 54.7, 8.  but with great mercies will I gather thee; in a little wrath I hide my faee from thee, for a moment: but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer.  
But by what means is the conscience raised from this gulf of temptation, to the haven and rock of comfort? How may God's child come to get the victory over so sore a conflict? What? By considering, God is merciful. True: But he is no less just. Or, because perhaps thou hast tasted of temporal and corporal chastisements; that therefore the bitterness of death is over, and God is now pacified, and satisfied for what is past? Indeed temporal chastisements ought to be humiliations to thee, but can be no satisfactions to God. For what proportion between a temporal punishment suffered, and an eternal deserved? Or between an infinite justice offended, and a finite patience satisfying? No mulct will redeem the least sin; not ten thousand rivers of oil; 
Micah 6.7.  not the first borne of thy body, for the sin of thy soul. No man may redeem his brother, 
Psal. 49.7, 8.  or make agreement with God for him. It cost more to redeem their souls. That must be let alone for ever. All Purgatory imaginary flames cannot purge the stain of, or satisfy God's justice for the least sin. That doctrine is a mere dream, blasphemous, derogatory from the all and only sufficient sacrifice of Christ, that any thing else, either their sacred fire, or holy water, as 
●stinct. ●e con●●atione  they affirm, but that precious blood, can purge away the least sin.  
Or to let all these alone, thinkest thou that time will wear those fits away? Or wilt thou drive them away with merry company? Or drink them away, as good-fellows do their melancholy-fits? Alas, this doth but add more fuel to the fire of thy Conscience, while it addeth sin unto sin. This is rather to delay thy comfort, then to allay thy grief.  
What course then wilt thou take? To resolve this: there are sundry special and sovereign preservatives, keeping the soul from sinking under the Gulf of a troubled Conscience. The first is Faith, the saving, living, justifying Faith, the nature whereof, is never to departed from God, but to cleave unto him, whatsoever come of it, 
Rom. ●. 18.  and even against hope to believe under hope. It resolves, Though he kill me, 
job 13.15.  yet will I trust in him. This Faith believeth even in unbelief. I believe Lord, 
Ps. 116.10.11.  help my unbelief. What a perplexed speech is that of David's? I believed, therefore have I spoken; I was greatly afflicted; I said in my haste, All men are liars. David both believed in the promise of God towards him, and yet through humane frailty, in haste, doubted of the same. He said in his haste, All men are liars. And what need he repent of that speech, as spoken in haste? Are not all men liars? But his meaning was, he mistrusted God in his haste; though yet he believed. Notwithstanding the Scripture saith, He that believeth, shall not make haste. 
Es. 28.16  Such a mixture is there in the Regenerate, of Faith and Infidelity at one and the same instant, about one and the same object. This is that Faith, which never faileth a man in his utmost extremity, but supports him even against despair itself. I should utterly have fainted, unless I had believed to see the goodness of the Lord in the Land of the Living.  
Object. But how can a man both believe and doubt, at the same instant, about the same thing?  
Answ. There is in the Regenerate, the Old man doubting, and the New man believing. It is against the property of Faith to doubt. Doubting comes of the Flesh, and believing of the Spirit, and these two are contrary one to the other, they fight one against the other in one Soul, as jacob and Esau in one Womb. So that even then, when the Soul is like to be over-borne with the tempest of carnal distrust, the seed of Faith, by a secret and insensible working for the present, being fast rooted and riveted into Christ, as the Anchor in the Rock, or the Tree-root in the firm ground, preserves it from either wrack, or windfall. Thus David comforts and cheers up his dejected Soul: 
Psal. 43·  Why art thou cast down, O my soul? And why art thou disquieted within me? Hope thou in God; for I shall yet praise him, who is the health of my countenance, and my God.  
Again, Faith hath two strong supporters, to stay it from fainting: The first is, the promises of God: the second, experience of former feelings of mercy. First, God's promise is the proper object, and pillar of hope. This promise, is not a word of course, but a word of Gods solemn Covenant; a word, not transient, but permanent, a word written, in a more lasting monument, then Led and Stone. Yea this promise is confirmed with God's 
Hebr. 6.17.  Oath, and ratified with his Seal, with the Privy 
Rom. 8.16.  Seal of his Spirit, in every faithful man's heart, and with the Broad Seals, his two 
Rom. 4.  Sacraments. This promise of God in Christ for salvation, Faith 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est veraefidei. Chrys. Gen. 13. Ser. 35.  appropriates to the believers own self; concluding, Faithful is he, who hath promised, who will also do it. And as Satan on the one side is busy to buzz into a man's head places of Scriptures, by him perverted, and mis-applyed: so Faith on the other side opposes against him the sweet promises of God: 
Math. 11 28.  as, Come unto me, all ye that are weary, and laden, and I will refresh you. I came not to call the righteous, 
Math. 9.13.  but sinners to repentance. Nor do these promises belong only to those, who have not yet been effectually called, but to those, who, after their effectual calling, have, through humane infirmity fallen into some sin. As, children, 
1 joh. 2.1  I writ unto you, that you sinne not; And if any man sin, we have an Advocate with the Father, jesus Christ the righteous, and he is the Propitiation for our sins. These, and the like promises of God, Faith laying hold upon, are like the hand of Christ reached out to sinking Peter, staying the Soul from perishing in the Floods of Spiritual perturbations. 
Ps. 119.92▪ and ve. 49.50  Except thy Law (saith afflicted David) had been my delight, I should then have perished in mine affliction. By Law, there, he meaneth the Gospel, with the promises of it. For else, 
Gal.  the Law causeth wrath, and can minister no consolation to the wounded Conscience, but only sends the Patient to the good Physician, Christ. It is one of Satins usual stratagems to hide God's promises, all he can, from God's child in time of Spiritual temptation, and to present him, 
Qui statuit aliquid parte ina●dita altera, Aequum licet statuerit, haud ●quus fuit Senec▪  and wholly take him up with judgements, thereby to drive him to despair. Therefore, as a judge, that heareth one parti●, and reserveth never an ear for the adverse parti●, must needs be unjust, yea, although he haply pronounce right judgement: So the sinful Soul looking altogether upon the judgement of God, and reserving never an eye, to look upon his mercy and promise, is like to proceed unjustly against himself, though thereby he pull upon his Soul a just condemnation. But to prevent this, It stands not with the condition of the Children of the Promise, the blessed Seed, 
Rom. 9.8, 23.  those Vessels of mercy, which God hath afore ordained unto glory, that in them he might make known the riches of his glory: 
verse 22.  It stands not (I say) with their condition, to be, as the vessels of wrath, swallowed up of wrath, being selfe-fitted to destruction: But in the Children of the Promise, mercy shall triumph against judgement, when Faith in God's promises of life shall overcome all difficulties.  
The second pillar and prop of Faith in the Souls fainting, is experience of former fruition of mercy. This was David's practice, 
Ps. 77.  I have considered the days of old, etc. I call to remembrance my Song in the night. Thus in his distress, he calls to mind what sweetness, and comfort he found formerly in God, by those familiar Soliloquies, which his Soul did sing unto God by night, in the grateful remembrance of his benefits. And Psalm 143 complaining, My spirit is overwhelmed within me, my heart within me is desolate: Yet he comforts himself with the meditation and memory of God's former gracious dealing towards him verse 4, 5. And Psalm 27, he even challengeth God upon former mercies, 
verse 9  saying, Hid not thy face from me, put not thy servant away in anger: Thou hast been my help, leave me not, neither forsake me, oh God of my salvation. Thus upon this experience David gathers such assurance, that though his Father and Mother forsake him (And can a Mother forget, forsake her son?) yet though she should be so unnatural, yet saith God, I will not forsake thee) yet, saith Dovid, Even then the Lord taketh me up. So that for the Conscience afflicted, to recollect the experiments of former mercies, which the Soul once sweetly enjoyed, is a solid ground of comfort, whereon to cast the Anchor of Hope in a present storm, yea and the secure Harbour also, wherein to repose herself, in a settled assurance of God's love, for the time to come, and for ever. And the reason is, Whom God loveth once in Christ, he ever loveth. The gifts and calling of God are without repentance. His blessing upon his Children, is like that of Isaac upon jacob, I have blessed him, and he shall be blessed. Balaam told Balack, that there was no reversing of God's blessing on his people; God is not as man, 
Num. 23.1920.  that he should lie, or repent; Hath he said it, and shall he not do it? Behold I have received commandment to bless, and he hath blessed, and I cannot reverse it.  
Object. But the memory of former mercies enjoyed, may serve to minister to the afflicted Soul for sin, rather matter of more grief, then of any joy, and rather to aggravate our sin, and so our sorrow, then to redintegrate or renovate our comfort. What a corrosive was it to david's heart, trow you, after that his sin, to hear the enumeration of Gods many favours and benefits towards him, mentioned by Nathan to him, 
2 Sam. 12 7, 8.  as in the person of God? Enough of it self, to wring from david's gaulled and grieved heart a confession with tears, I have sinned against the Lord.  
Answ. True it is, we have no sweeter, nor stronger ties to serve and obey God, than his benefits towards us; which as they are more in num●er (as he that hath fewest, hath so many more, than ever he deserved) or more excellent in their nature: So, when at any time we sin against this our liberal Benefactor, all those benefits stand up as witnesses against us, upbraiding us with extreme ingratitude and unkindness; as in the former example of David. And consequently, in the Souls humiliation for sin, God's benefits coming into remembrance, do so accumulate and heap themselves upon the Soul, that (as Tarpeia, 
T. Livius Lib. 1.  the Roman Damsel, was pressed to death with those jewels cast upon her, which the Sabines wore on their left arms, the price contracted, for betraying to them the Capitol of Rome) she is now pressed down beyond all measure. That speech (Et tu Brute) uttered by Caesar to Brutus, might have been a sharper Dart to pierce Brutus his unkind heart, than his Poinado was to stab Caesar. When joseph was tempted by his wanton Mistress to folly with her, 
Gen. 39  he answers her, what obligations of fidelity his Master had laid upon him, in that he had entrusted him with all his goods, taking no account of him: and should he not be faithful, not to violate that one jewel, which alone he had reserved to himself? So that, if Gods many benefits he hath trusted us withal, if the liberal allowance of all the Trees in the Garden, will not, cannot (as they should) restrain us from the one and only forbidden fruit of sin (as certainly they would, 
Gen. 2●  if we took but heed in any temptation to set Gods innumerable, and inestimable blessings towards us before our eyes; which would make us say, as joseph, How shall I do this great wickedness and sin against God? But alas we are too forgetful) Surely then if we do sin, all the other Trees in the Garden will be ready to fall upon us, and press us down, not affording us so much as their shadow, to hide us (if possible) from the wrath of God's angry countenance, 
Math. 9  much less to refresh us therewith. Yet in the midst of the press of God's benefits, wherewith the Soul is now oppressed, Faith with her finger touching upon, and pointing unto that everliving Fountain of the grace and mercy of God in Christ, formerly experienced, finds cure for the issue of the bleeding Conscience, even then when it seems to be quite spent, and cast behind Christ. So that, I say not, 
Math. 16 23.  that to the afflicted Conscience the memory of God's temporal benefits will bring comfort, no nor simply, of those Spiritual mercies on our Souls formerly felt; sith all of them may justly upbraid us for our ungracious using of them. But least the Soul in this conflict, of the apprehension of God's wrath deserved, should be swallowed up, her ready way is to have recourse to the stability of God's love, mercy, and grace in Christ towards us, which having once, and often formerly felt, and enjoyed, we may recollect our Faith, and rest assured, that waiting with patience a while, the Cloud will pass over, and the Sunshine of God's favour will return upon us. And thus we may reckon God's promises, and our spiritual experiences of his mercies, as two preservatives more. Only this must be remembered withal, that the more experience we have had of God's favours, the more it ought to drive us to a greater measure of repentance; which will follow fitly here, as a fourth Preseruative.  
The fourth preservative then of the Conscience from perishing under the apprehension of God's wrath, 
2 Cor. 7.10.  is godly sorrow; so called, 1. because it is a spiritual grace & gift of God. 2. because as it cometh from God, so it goeth, tendeth unto, and endeth in God; sorrowing, not so much, that his justice is provoked, as his mercy abused, and his glory profaned by our sins. Herein it is opposite to worldly sorrow, which as it springeth from a guilty conscience convicted by the evidence of God's law reflected upon it: So it respecteth only the worldly estate of a man, that he may still enjoy the same, and prevent temporal judgements. 
1 King▪ 21.  This worldly sorrow was in wicked Ahab, and so may be in all Reprobates. But the godly sorrow is so fare from regarding the punishment deserved, that if the godly Penitent had it put to his choice, he would rather suffer the very torments of hell, then to have committed the least sin against God. This is true godly sorrow, which choosing rather to dye the death, and to fry in hell, then to sin against God: hereby it becomes a strong antidote against despair. For what power, can even the flames of hell fire have over that soul, which is so drenched in the flood of this godly sorrow, one drop whereof that poor Dives had not to cool his tongue? So that to despise hell torments in comparison of sin, this gives a Supersede as to Despair, and seals to the penitent soul a Quietus est, from all fears. For how shall he now be any whit appalled with the apprehension of God's wrath, that willingly would rather suffer his wrath in hell, 
2 Cor. 11 31. Filiusi staroum ●a●hrymarū perire non potest: as Ambrose comforted Monica Augst. mother, weeping that he was a Maniche●  then by sin incur it on earth? Thus judging ourselves, we shall not be judged. Impossible it is, that a son of this sorrow should perish. Had that seventimes heated furnace any power at all, somuch as to scinge the outer garments of those three noble Confessors, while they preferred the suffering in that flame, before they would once bow to the Tyrant's Idol? such a conflict is godly sorrow.  
Again, as godly sorrow looks primarily to God's glory: so, secondarily, it reflects upon the soul's special good, namely, salvation. For godly sorrow worketh repentance unto salvation, not to be repent of. 
2 Cor. 7.10.  But as for any temporal end, or corporal benefit, or the saving of this present life, godly sorrow takes the least care. The difference in this point between godly, and worldly sorrow, is lively set forth in those two Thiefs, crucified with Christ; which two Thiefs, on each hand of Christ, were a Type of all mankind, of the Elect, on Christ's right hand, and of the Reprobate on the left. All were Thiefs in Adam's fall. And to redeem effectually all his Elect, Christ is numbered, crucified with, for Thiefs. Now the one of these Thiefs believing, confessing Christ upon the Cross, what was the thing he aimed at? His temporal life? A reprivall thereof? Nothing less. But, Lord remember me when thou comest into thy Kingdom. And how did he answer his fellow Thief, but not fellow Saint? Fearest thou not God? We are righteously here; we suffer condignly. Such is godly sorrow, humbly submitting itself to all torments, as duly deserved. When on the contrary, the obstinate Thief his desire was all for his temporal life: If thou be Christ, save thyself and us. As if Christ's saving of himself, had been the way to save them. This is all the aim of worldlings, to be no further for Christ, or Religion, than Christ and Religion will serve their temporal turns; at the utmost, 
Num. 23.10.  desiring (if they must needs at length dye) to dye the death of the righteous, and that their last end may be like his; the covetous man will then (because he must) become liberal, giving all from himself when he can keep it no longer▪ the drunkard will then dye abstenious, because he can drink no more: the ambitious Temporizer would dye a Child of the Truth, when by neutralizing he can rise no higher: the Pontifician Priest would dye in the garment of Christ's righteousness imputed, rather than in S. Francis Cowle, when now he can gain no more full offerings by imposing upon the simple seduced: but now to do this re integra, in their health, while they may yet live longer, and get more wealth, and spend more merry days, and rise higher, and live like Abbey Lubbers, they like not to be like the righteous man.  
Again, godly sorrow never goeth alone, but is accompanied with sincere and ingenuous confession of sin to God. Till David did this, he was exceedingly troubled and tormented in Conscience. How pitifully complaineth he, Psal. 32. When I kept silence, my bones waxed old, etc. 
Psal. 32, 3, 4.  I acknowledged my sin unto thee, and mine▪ iniquity have I not hid; I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. Here david's godly sorrow breaking forth, and venting itself in an humble confession of his sin to the Lord, bringeth case and comfort to his Soul; even as a turbulent wind, enclosed and penned in the bowels of the Earth, causeth a terrible Earthquake, not ceasing, till by some rapture it have a vent. Or as the stomach, striving with some indigestible morsel, which the inordinate appetite had swallowed down, 
Orig. in Ps. 37.  is not eased, till the same be rendered back again. Or (as the juggling Friars make the simple believe) as the soul of such a rich Churl departed, cannot be at rest, till such his ill gotten goods be restored to the owners, at least to some religious Covent. No, nor then neither, sith not before.  
One ingredience more would here be added, as necessary to cause our godly sorrow to work the more kindly and effectually, to recover sound health to the soul. For it may so come to pass, that the offence, which the world hath taken at a man's sin, may affect a man's heart so much the more with sorrow, because it hath brought a disreputation upon his person, and a stain upon his good name; whereas otherwise perhaps he would have made light of that sin, being concealed from the world, and so have still continued in it. And again it oftentimes, yea too usually comes to pass, that for want of sound and solid repentance for former sins, God suffers his child even to fall into some scandalous sin with the world, that so at length he may be throughly cast down for all, and come to a perfect hatred of all sin. And surely one sin sound and thoroughly repent of, doth mightily and marvellously arm a man against the tempters assaults for the time to come, if it be but attended with a small guard of a wary watchfulness: Whereas on on the contrary, repentance slubbered over, and dallied with, causeth the enemy to grow much more audacious in new assaylments, while he observeth us the less able to resist his batteries, by how much we have been more remiss and careless in the sure making up of later breaches. As a wound, not throughly healed, but skinned over, festereth, & becometh a greater sore. Or as physic, not working kindly, doth but fit the body for more diseases. For this cause then, that we leave no one corner of our deceitful hearts unswept and unransackt, it is behooveful for us to call ourselves to a strict and severe account for all our former old sins, and upon a melius inquirendum to enter into judgement with ourselves a fresh for them, as finding them now guilty of Treason, which before happily we condemned but of petty Larceny; when as now we may justly deem, that for want of due humiliation and sorrow for them, they (as a thief saved from the gallows, that should have been put to death) have been ready to cut our throat, by leading us on to the more bold committing of sin. For as we prophesy in part, so we practise repentance, and all other duties in part. And the more imperfect our repentance is for sin past, we are not only the more weak to stand out and resist temptations, and to subdue the remainder of our corruptions, but the further short we come of the enjoying of those solid comforts of God's Spirit, which it poureth in greater abundance into the most penitent soul: So that for the greater strengthening of the wounded soul fainting under the weight of some great temptation for a new sin, it is necessary to renew our repentance in a greater measure than ever, for all our old sins; that so the more ground we sow with godly sorrow, we may reap the more plentiful harvest of consolation. This was David's practice. In his old age, and upon that great sin of his, he prays the Lord not to remember the sins of his youth, which no doubt he had long ago repent of, but now upon so fearful a fall, being driven aground by the tempest of temptation, he cannot bring his vessel off again, but with a greater springtide of tears, in a redubled repentance.  
But many are so mealy mouthed, that for shame, or pride, they will not confess (at least, in particular, 
Pro. 28.13.  as David, 
* Psal. 51.  This evil) this or that special sin to God. Because many times thereupon depends a necessity of restitution and satisfaction to man for the offence done, 
Non remittitur peccatum, nisi restituatur ablatum. Aug.  without which, confession to God, in such cases, is vain. For the sin is not remitted, unless the wrong to man (if it be possible) be satisfied. In the Law, robbery, cozenage, violence, perjury had a sacrifice for it, but he must withal make full restitution according to the Law, the same day of his sacrifice; see Levit. 6.2, 3, 4, 5, 6, 7.  
The fifth Preseruative of Conscience, distressed with the fear of God's displeasure, is Prayer. O the sweet and sovereign help, which Prayer, frequent, fervent, faithful, humble Prayer subministreth to the Soul, when plunged in the depth of perplexed dolours! As David, in that short, but pithy Penitential, Out of the deeps have I cried unto thee, 
Ps. 130.1  O Lord. jonas prayed unto the Lord his God out of the Fish's belly, Yea, Out of the belly of Hell cried I, and thou heardest my voice. And when David said in his haste, I am cut off from before thine eyes: Nevertheless (saith he) thou heardest the voice of my supplycations, when I cried unto thee. Prayer is of force to bring again the dead Child, to raise dead Lazarus, even the stinking Soul, out of the Grave. No place, no case of calamity, Spiritual or Corporal, whence Prayer may not procure deliverance. Only out of Hell is no deliverance. Why? They pray not there to God. In the Parable, Dives prayed, but to Abraham, to a Saint, not to God; enough to cause his prayer to be rejected, as not worth a drop of cold water. A good example for all such Clients, as invocate Saints for their Advocates. A practice learned from Dives in Hell, but which findeth neither Precept nor Promise in the Scriptures, and so can hope for no better success.  
Now among the many admirable uses and effects of prayer, two are of singular note: the first, that prayer is a most effectual antidote to prevent the committing of sin. What need I speak of the infinite experiments myself have found in this kind? Let every child of God but take notice of his own proofs herein. For my part, how many forcible temptations, provocations, invitations, occasions to sin have made battery upon this weak Fort, when it hath been ready to hang out the flag of parley, and of yielding: and only prayer steps between, working a sudden & strange alteration in the affections? it bringeth a fresh supply of of grace, fortifieth the weakest places, repaireth the breaches, repulseth the batteries, causeth the enemy for that time to retreat. I could produce strange instances in myself, but I forbear. Nor is there any lawful affair of this life, but if prayer have an oar in it, it makes the better way to arrive at the wished port. But for the preventing of sin, and restraining of our inordinate passions, it is in a manner the only effectual means. Never hath any temptation further prevailed, but as prayer hath been neglected: I am sure this is true in mine own experience. And surely where the daily practice of prayer is not, there it is no marvel, if Satan keep his revels. David, noting the many corruptions and abominations of wicked men, and persecuting Tyrants, he renders the reason of all, They call not upon the Lord. 
Psa. 14·4  But do not such men pray? Yes, they may; but as the Pharisees, in an outward formality, and under a colour of long prayer, they devour widow's houses. Who are more for a ceremonious and solemn formality of endless and superstitious prayers, than the Church of Rome, which yet the Holy Ghost styleth the great Whore? Can such blind prayers be effectual, but to pull down vengeance upon their heads, which by their pompous solemnity have undermined the very groundwork, and Pillar of all true Religion and devotion, the preaching of the Word, now turned into Mass and Matins? But no marvel, if the Seven-branched golden Candlestick be there removed, and turned into an Idoll-Altar, where the very 
* Prayer in an unknown tongue.  Light of Devotion is quite put out, and the Oil dried up.  
The second principal use of Prayer, is, after a man hath been overtaken with a temptation in any degree, tending at least to the actual committing of sin, and to the fulfilling of it in the lust thereof, to raise up the humbled Conscience to a hopeful expectation, to a constant affiance, and in fine, to a comfortable fruition of God's mercy. We see what strong cries David (all along the most peerless pattern of practic piety in this kind) lifted up, when his soul was cast down for his sin; as all his Penitentials, but specially the 51, do witness. And surely had not the sinne-burthened Soul access to the Throne of Grace, and Mercy by the means of Prayer, what hope were there? But Prayer is like Noah's Dove, which returning, brings the poor sinner tidings, that the Deluge of God's wrath is assuaged, and in token thereof presents him with the Olive-branch of peace and reconciliation. Or as when God is on his March against us, with his great Army of terrible judgements, Prayer is the Herald, sent to make an humble treaty for truce. And therefore in all Spiritual conflicts, there is no duty, which Satan goes about more to divert from, or disturb in, than this of Prayer. Yea, he is ready to present a man with, and to foist in, a thousand by-occasions, or cogi●ations, either about our profits or pleasures, thereby to divert the Soul from prayer, persuading a man, he may do that as well another time, as now. And it is more than proaable, that David was thus carried away, when, for almost a years space, that sin of his in the matter of Vriah, and Bathshabe, lay as a charmed Serpent, sleeping in his bosom, unrepented of, till Nathan came, and by his Riddle uncharmed it, and so roused him from his Lethargy.  
Object. But did not David all that while exercise the duty of Prayer? Had he not at least the Ark in his Court, and there his morning and evening Sacrifices of Prayer?  
Answ. No doubt. But it is likely, he contented himself with the public solemn Service and Sacrifice of Prayer, neglecting in the mean time his more intimous and private devotion, wherein he should have more punctually humbled his Soul, cast himself down naked in God's presence, and made special supplication for the pardon of his sin, and so have demeaned himself in his holy wrestling with God in secret, as he could not do in public with any decorum, or without being censured by men, of indiscretion or folly; As Hannah for her zealous prayer was thought of Eli to have been drunk or mad. Or at leastwise, not intermitting his times of private prayer, yet he remitted of that fervour and zeal, of that extraordinary sorrow, and tears, requisite for obtaining the pardon of such a sin. Or if among other his sins he bewailed this sin, yet he went not to the quick, he searched not the wound to the bottom. His repentance as yet was but an ordinary, and everie-day-repentance, whereas his extraordinary sin required an extraordinary sorrow. He might also the while pray for mercy and pardon, but not so effectually and hearty for such a measure of mercy, as his sin required. And the reason, that his repentance, and consequently his prayer for pardon, at the best, was not yet so sound, as it ought (which was the cause, that as yet he found not that comfortable fruition of God's favour and mercy, as afterwards upon his more serious repentance) was, his want of due consideration in weighing the horribleness, and hugeness of his sin. For when Ioab's messenger brought David word of Vriah's death, 
2 Sam. 11 ●5.  he made no more of it, but returns joab this answer, Let not this thing displease thee (in the mean time it should more have displeased thee, oh David) for the sword devoureth one, as well as another. Thus he colours over his murder with the chance of war. Or bearing himself upon being King, perhaps he might applaud his own wit in such a pretty invention, being seconded with a successful execution, thinking it better, that even a loyal, and innocent subject should perish, than the King's honour receive the least blemish; though indeed hereby it was the more fowlly stained, and even double died with that crymsin sin. As though the committing of a new sin, should help to expiate the former. Or as though for defiling Vriah's wife, he should make amends in taking away his life. But thus by going about (politicly as he imagined) to hide his sin of Adultery, he raised the Hue and Cry of innocent blood to proclaim and paint it out to all the world. In what a fool's paradise was David all this while, trow you? But the Prophet Nathan pulls off the Visar, and lets him see his monstrous two-faced sin. He displays the Arras, wherein the whole story of his sin was lively expressed, which David had all this while kept folded up, and cast by in a corner. But now by God's mercy coming more sadly and wistly to take a view of it, he suddenly breaks out into this lamentable voice, I have sinned against the Lord. 
2 Sam. 12  Whereupon, and not before, he heard, The Lord hath also put away thy sin. For as Ambrose noteth, we seldom come to know sin, 
Lib. de Paradiso. cap. 14.  till after committed, which before, we accounted no sin; Yea till we come to feel the smart of it, in the punishment either of afflictions, or guilt of Conscience quickened up, or shame of the world, or sharp denouncing of God's judgements by his Prophets, as here by Nathan to David. And perhaps all this while David, out of a conceit, that his sin was not made public to the world, was the less troubled in Conscience for it: but now beginning to perceive, that public notice was taken of it, it beg●n the more to work upon him, in regard of the scandal. And surely well it so might. For of all sins, those that are scandalous, do most deeply pierce the heart of God's Child, making there such a wound, as is not easily cured; but while he liveth, will prove a heartsore to himself, as it hath been an eyesore to the world. Thus by one means or other will God bring his Children upon their knees, if a kindly sorrow will not work it, a public shame shall.  
Thus (to return whence we digressed) effectual prayer for the pardon of sin issueth not, but from true and unfeigned repentance, as this from a true knowledge, and due estimate of our sin. Though that which helpeth to express and wring tears from david's heart, was the enumeration of God's favours towards him by Nathan, deeply aggravating his sin, and making it out of measure sinful; as we touched before. As Peter, after his three denials, thinks not yet what he had done, till the Lord looks upon him, and then the very reflection of that gracious countenance of his dear Master, checking him for his ingrateful disloyalty, yet as the Sunbeam thawing and melting his very heart, frozen by the High Priests fire, causeth him to go out, and weep bitterly.  
The sixth preservative is, the example of the Saints, 
1 Cor. 10 11. Rom. 15.4.  who have been raised even from fearful falls. Nor stand they for cyphers; they are recorded to admonish, and to teach, that we through patience and comfort of the Scriptures might have hope. First (I say) the examples of the Saints falls admonish us to beware of sin, least even then, when we seem to stand surest, we take a fall. Secondly, they teach us, that if we have fallen, and that in our fairest way, where we never suspected falling, we should not lie still, but speedily get up again. Nor let any man be out of hope for the greatness of his fall, as if it were unrecoverable. For if he look upon the examples in Scripture of this nature, he shall find them to be of no mean rank, but of highest eminency, if we consider either the greatness of their persons, or the grievousness of their falls. David, as great a Prophet, as a Prince, and no less eminent in grace, then in place and calling, yet how foul was his fall into those two most fearful sins of adultery and murder, and both out of measure aggravated by the manifold circumstances, both personal and real, attending the committing of them? Solomon, a glorious type of Christ, a jedidiah, beloved of God, endued with incomparable wisdom; yet how fell he by two matchless sins, lust and idolatry, wherein also he lay a long time? And that (which made their sins so much the more damnable) they both fell in their old age, which takes away from them all excuse or plea of youth; both of them above fifty. 
1 Kin. 11.4.  In time of the Gospel, yea in the very corporal presence of Christ, Peter, though a prime Apostle, a chief pillar, yet how fearfully fell he into a flat denial, disclaiming, and abjuring his dear Master, and that with direful imprecations, and execrations upon himself, if he so much as knew him? Nor wanted it aggravating circumstances, as his Masters late immediate premonition, his own deliberate resolution, and protestation to the contrary, a weak wench's breath, his own sibboleth, or lisping Galilean language bewraying him, his Masters present deplored condition, needing rather fast friends to backe him, and faithful servants about him, to own and honour him, than such renegadoes to add to his affliction, seeing also this was the last service and honour which Peter was like to do to his living dying Lord. Hereunto might we add many more examples, but these may suffice. And they are of great moment: For bring me ever a child of God, more sanctified than David, more dignified than Solomon, more fortified than Peter. David, a King, a Prophet: Solomon, a King, a type of Christ, the wisest of men. Peter, an elect, a prime Apostle. And tell me, what greater sin than adultery, than murder? But David committed adultery but once, thou often. Then look upon Solomon, he lay a long time wollowing in lust, and idolatry. But thy sin is of another nature: thou art an Apostate, thou hast denied the Lord, that bought thee. Then look upon Peter. But he did it for present fear of his life, thou for love of this present world. Yet hold to the example, that Peter's weeping may help to soften thy hard heart to repentance. But haply Satan may go about to persuade thee, that thy sin is greater than all theirs, to drive thee to despair. Indeed Satan is ever in his extremes; he either possesses a man that his sins are less than they be, that so he may never come sound to repent of them: or else, when the sinner gins to be humbled, and to be over-shooes in sorrow, the devil is ready to push him over boots, yea to plunge him over head and cars; he presents him with a false glass, wherein he beholds his sins beyond all measure monstrous, and above all example. But herein he lieth. There is no sin incident to the condition of God's child, wherein some of God's dearest Saints have not gone before, whereof ye have examples of highest nature, of sundry kinds. For we speak not here of diabolical sin, committed with a high hand, and such, for which a man finds no place for repentance, as profane Esau, or judas, or those Pharisees and high Priests which sinned against the holy Ghost. 
Heb. 12.9  But we speak of the sins incident to God's Saints, which for the outward act, are not inferior to the greatest sins of reprobates, but they differ mainly in the inward affection. judas, for love of money betrayed his Master; Peter, for fear of his life, denied him: both repent▪ but the halter sent judas to his place, mercy received Peter to his Apostleship. Ahab committed murder for a field, David for a wife: both repent. But as their hearts mainly differed in the committing of sin, so in their repentance: so that David upon his hearty repentance, obtained remission of his sin, but with temporal judgements, to his further humiliation & salvation. Ahab, upon his hypocritical repentance, obtained an intermission, or adiournment of temporal punishment, to his utter condemnation and perdition. For Ahab (as all such reprobates) committed sin with his whole heart, but repent by halves: David (as the Regenerate) on the contrary; they sin by halves, but repent with their whole heart. For the reprobate is all flesh, all the old man: but the regenerate is divided between the old man and the new: It is no more I that sin (saith Paul in the person of the regenerate) but sin that dwelleth in me. In the reprobate, in the service of sin, the flesh is wholly taken up, but in spiritual duties it is altogether lame, and untoward, as the fish out of his element. But in the regenerate, it is the flesh only that sinneth, but the spirit only that repenteth. And though we cannot so sensibly discern this difference of sin by the outward act: suffice it, that God, who seethe not as man seethe, clearly beholdeth, to put a main difference between the sins of the one, and of the other, to give repentance, or to deny pardon.  
Now to bring this down to every man's heart. In what degrees of men shall we find a weightier instance, then among the Ministers of the Gospel, who are persons of highest note, of holiest calling; and such, as if they sin against the Lord (as Eli said to his sons the Priests) who shall entreat for them? 
1 Sam. 2.25.  Yet God forbidden, that such having sinned, should despair. Non itaque, etc. (as one in Saint Augustine saith.) Although the Priest have sinned, he ought not therefore to despair, 
De vera & falsa paenit. lib. cap. 5. i● the 4. tom. of S Aug. mork●s.  notwithstanding it be written, who shall entreat for him? Tota namque Ecclesia, etc. For the whole Church, and some other Priest, and the whole order of the Saints shall pray for him, and Christ himself, who offereth himself to God for us, Sed ideo considerandum, etc. But therefore a Priest must be heedful, lest he easily fall, whose sin is noted to be the more grievous. Dicat apud se, etc. Let him say with himself; If the people, empty of the word of God, shall offend, I must bear part of the burden: I dare not lay heavy loads upon them, and not move them with mine own finger. But if I sinne what shall I do? I shall not so easily escape, I must bewail my misery; For I am of a higher condition, than the people under me. Sic Sacerdos & timeat peccare, sed magis timeat desperare: So the Priest let him both fear to sin, but much more fear to despair. So that of all examples, the Minister's sin is most dangerous, and difficultest to be pardoned, either of God or man. Now because I cannot be so bold with any, to make instances of as with myself, being a Minister of the Gospel: what though my hart cannot check me of committing the like actual sin of Adultery, as David? or of fornication, as Solomon? and blessed be God, whose only grace, and not any goodness, or power in myself, hath preserved me from committing any such sin actually, so much as once in all my life) Or much less of Murder, or, of abjuration of the Lord ●esus Christ, my merciful Redeemer? Or least of all, of any habttuall, reigning affections, as covetousness, ambition, and the like? Yet being sensible of ●y many corruptions, sundry ●●berations in life, absurd and wicked follies, which might be venial in others, but become mortal in me; as being such, which have brought a wound not only to my Soul before God, but to my good name in the world, insomuch as neither the world can be otherwise persuaded of me, but that I am a son of Belial, some profane hypocrite, lose person, or the like: nor yet mine own conscience can be otherwise satisfied, but that the least degree of sin in me may stand in comparison with the greatest enormities, that ever any of God's children have of frailty fallen into: What shall I do in this case? whether shall I turn me? when I may sit me down in sad solitariness, and thus debate, deplore my forlorn estate: What? such a one as I commit the least folly? A Minister of Christ? was ●uer any so absurd? ever any of God's Prophets, or Priests, or Apostles, or Ministers? I mean not traitorous judasses', or covetous Demasses, or ambitious Dio●repheses, or adulterous Hophnies and Phineasses, or such like, which continuing in their sins unrepented, vnreformed, have nothing of the sacred calling, but the bare name: what comfort can these examples minister to a faithful Minister, overtaken with any fault, whereas themselves perished in their sins? But I mean the better, the best sort: Yes, I find David committed adultery, Murder, yet a holy Prophet, and repent, and was received to mercy. Solomon had many Concubines, many Idoll-gods, yet a holy Type of Christ, and repent, and was received to mercy. Peter denied, forswore his Master Christ, yet a holy Apostle, and repent, and was received to mercy. What then? Have my sin's ever-topped theirs, that I should despair of their mercy? Or is my person, or calling holier or higher than theirs, that it should so aggravate a less sin in me, as to make it equivalent, or transcendent to theirs? Fare be it. Being so then, here is comfort for me. Only this account I must make withal, that the higher reckoning my least sin amounts unto, being racked up to the highest pin by the height of my holy calling, the deeper I must be plunged in the very gulf of grief, and humiliation for the same. Considering, that as great a Sacrifice was offered for the Priest's sin alone, 
Levi. 4.3, 14.  as for the whole Congregation, though each sinned alike in the same kind. David, Solomon, Peter, all smarted for their sin. And who would buy sin at so dear a rate, as they paid for it? But yet they found mercy, and favour at God's hand. This was their comfort. And their example is my comfort also. For why should any man, beholding such examples of Gods super-abundant mercy in pardoning sins of highest nature, he having sinned, not by the patronage of their example, but by the imprudence of his own impotent passions: Why (say I) should any man, out of a comfortless dejection, shut himself out from all hope of God's mercy, as an abject or out-cast, and not rather with the hand of Faith and repentance, which never knew how to be repulsed, knock at that gate of Grace, which so easily was opened to them, yea which of its own accord, more readily than that iron gate did to Peter, will open to every faithful penitent sinner? Yea, for this cause, for our sakes, are those examples written, and left as everlasting monuments, that no Adulterer, no Idolater, no denier of Christ, should despair of mercy upon repentance. And though these examples are written for all, yet are they most proper for God's Ministers, when they are humbled for any sin or offence against God, or his people, lest the check of their holy calling might altogether amate them and leave them comfortless, and so expose them as a prey, to the Destroyer. But blessed be God, who hath provided such Treacle, made of the Mummy of his dead Saints, to cure his living once of the Serpent's mortal Sting.  
Yet, the while, I ascribe no more to these examples, but as excellent adiwants to faith, it being the principal instrument, whereby the Soul, in her deepest thirst, as with a bucket, draws the waters of comfort out of the Wells of Salvation, the head Fountain whereof is Christ. In this Pool of Bethesda, in this Fountain set open for Israel, whosoever are washed, are cured of all their maladies. So that if the Adulteress had never an example of a penitent Mary Magdalen: 
Acts.  nor the Abiurer of Christ, a penitent Peter: nor the Conjurer, of those penitent Magicians: nor the Persecuter of Christ in his Members, of a penitent Paul: nor the Idolater, of a penitent Solomon, or Manasses: nor the Sacrilegious person, of a penitent Achan: If an Extortioner, or cunning Caviller had never an example of a penitent Zacheus, making restitution: nor a whole sinful State of a penitent Niniveh: nor the cowardly or sleepy Minister of a penitent jonah: nor the Thief, of that penitent on the Cross: Yet if all, all kind of sinners look but upon Christ with the eye of saving Faith, upon him they shall find all their iniquities laid, all their burdens borne, all their debts discharged, all their bills canceled, all their stripes healled. Those, stung with the fiery flying Serpents, some more, 
Num. 21.  some less, all mortally; some, in the head, some, in the feet, some, in the eyes, some, in the hands, some, in the breast, or elsewhere, yet all that looked on the brazen Serpent, lived. So all sinners, stung by the old fiery flying Serpent, some after one manner, or measure, some after another, but all mortally, the least sting of sin wounding to death, whether it be in the eye of lust, or in the feet of affections, or in the hand of action, or in the head of invention, or in the breast of conception, or the like, none live, but such as with the eye of a living Faith look upon Christ, 
joh. 3.14, 15.  lifted up upon the Pole of his Crosse. There thou mayest see all thy sins nailed, all punished in thy Saviour; no limb of his body was free, no one faculty of his Soul untormented, to satisfy, and heal all thy wounds, which sin hath made in any member of thy body, in any faculty of thy Soul, or in all together. Yet, I say, out of the superabundancy of God's care, that no means should be wanting unto his Saints to preserve them from perishing, it hath pleased him to leave unto us the most notable examples of his mercy to his dearest, and greatest of his Saints offending, for the help of our weak Faith in Christ, that no temptation, no not sin itself, armed with all the power of Hell, should be able to pull us out of his hand.  
The seventh Preseruative, to comfort the Conscience in the apprehension of God's wrath for sin, is the exercise of outward afflictions, which falling upon God's Child after his sin committed, they are the tokens of our heavenly Father's love, who leaveth us not to ourselves, to follow our follies, but mercifully chastizeth us to our betterment. So the Lord saith, If my Children forsake my Law, 
Psal. 89.  and walk not in my judgements, etc. Then will I visit their transgressions with the rod, and their iniquity with stripes: Nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. Lo here a special mark of God's fatherly love to his Children, in correcting them with his Rod. Thus God dealt with David, when, after he had pardoned his sin, yet he spares not to lay load of afflictions upon him. 
Supplicia peccatorum, post remissionem, certamina esse, exercitationesque i●storum▪ Aug▪ de Peccat. mer. & remiss. li. ●, c. 33▪  Not that afflictions are penal satisfactions for sin, but paternal corrections, and medicinal applycations, and exemplary instructions and admonitions, even to warn the ungodly also. For if God spare not his own Child: How shall the rebellious Servant escape. Yet out of this eater came meat, out of this strong, and bitter, came sweetness unto david's Soul. 
Psa. 23.  For he saith, Thy rod, and thy staff comfort me; as well the rod of thy correction, as the staff of supportation and protection, comfort me. Hast thou sinned then, and doth God by and by not defer to correct thee? Be so fare from imputing this to the anger of God towards thee, as rather hence gather assurance, that this affliction is from the very bowels of a loving and wise Father, who will not pamper thee in thy childish folly, but will humble thee, to do thee good at thy later end, that thou mayst glorify him in that quiet fruit of righteousness, which affliction bringeth forth in all those, who are his truebred Children. 
Aug. de serbis Domini ser. 37.  Magnae misericordiae est nequitiae impunitatem non relinquere, & ne cogatur in extremo Gehennae damnare, modò flagello dignatur castigare. It is Gods great mercy not to leave sin unpunished, and that he vouchsafeth now to chastise with the whip, that he may not be compelled to condemn in the extremity of Hell fire.  
Object. But will some man say, Although (I confess with grief) I have grievously offended God in such or such a manner, and that to the scandal of others: Yet I thank God he hath hitherto spared me, forbearing to lay temporal afflictions upon me; and so as I am sorry for my sins, so I trust he hath pardoned me, and accounts me as his own Child.  
Answ. Let no man take this as a sign, that therefore God love's him, because he doth not afflict him, although he hath committed some grievous sin. But in this case, look that thou bring not thyself into a fool's Paradise. Thou mayst justly suspect, that all is not right with thee; that as yet, thou hast not sound repent thee of thy sin. For tell me what measure, yea what manner of joy thou findest in God? Is it not rather carnal then spiritual? Rather carnal, that thy person is spared from affliction, and thou injoyest outward prosperity: then spiritual, that thou findest any solid comfort of the pardon of thy sin, sealed unto thee by God's spirit? Would ye not think David was a jolly and joyful man, so long as that honeymoon lasted, during the festivities of his new Bride and Nuptials, sporting himself in his wished pleasures, not only now enjoying, but possessing his Bathshabe for wife? Did he not take himself (trow you) for a man in high favour with God, and that now all was whole again, God and he good friends, his sin (if all this while he thought it a sin) fully expiated, and all made up in the marriage? But (tell me) what if God had left David in this his prosperity, wherein he said, I shall never be moved? What if he had not sent Nathan, with a rod in his hand, to whip David? But God will not leave his child so. It is not long, but he disciplines him, to make him know himself. And be thou well assured, whosoever thou art, that hast thy portion in God, thou must look for thy portion of afflictions. And till then, never think thou art, as thou shouldest be; 
* Deus unicum habuit filium sine flagitio, nullum sine flagello. Aug.  God had but one Son without sin, but not one without sorrow. But if God defer to afflict thee for thy sin past, do not thou delay so much the more to humble thy soul; yea the more pains thou must take therewith, the more God spareth outwardly to humble thee. Seeing that outward affliction well used, is a good help to our humiliation.  
Hereupon followeth the last Preseruative (to omit others) to wit, the fruit, which true humiliation worketh in the soul. He that can command light out of darkness, can also, and doth so produce good out of evil, that he would not else suffer his elect to sin, were it not, that he is able to cause it to be an occasion of a fare greater good, than the evil can countervail. Augustine saith, God causeth all things to cooperate for good to them that love him: 
Aug. de Corrept. & grat●. ● cap. 9  Vsque a deo prorsus omnia, ut etiam siqui eorum deviant, & exorbitant, etiam hoc ipsum eis faciat proficere in bonum, quia humiliores redeunt, atque doctiores: yea in such sort even all things, that if any of them do stray, or decline from the right path, he causeth this very same to further their good, because they return more humble and wise. Now the fruit which true repentance bringeth forth, is that which differenceth it mainly from counterfeit repentance. For counterfeit repentance may be very like the true; like that of judas, consisting of contrition, confession, and satisfaction: but what was the fruit of it? he went & hanged himself. Ahabs' repentance was a very formal penance; but what was the fruit of it? He continued still in his Idolatries, he hated the true Prophets of God, and hearkened to the Prophets of Baal to his destruction. But these were not the fruits worthy, or beseeming amendment of life, which every true penitent must bring forth, as john the Baptist preached.  
Now the fruits of true repentance are manifold: As, 
Psal. 38.17.  a continual▪ godly sorrow for sin past: a greater care to avoid all sin, and that especially wherein he hath most offended, 
2 Cor. 7● 10.  a greater zeal of God's glory, which we have dishonoured, a greater endeavour to profit his Church, which we have scandalised, and every kind of way to redeem the time. Hence it is, that after Peter's tears for his threefold denial, 
john 21.  Christ asks him three times, Simon Peter lovest thou me? To which Peter orderly replying, Lord thou knowest that I love thee: Christ adds three times, Feed my Sheep; intimating to Peter, that as he had dishonoured God, and scandalised his Church by a threefold denial: so now he must so much the more triple his labour, in feeding God's sheep, thereby to win the more honour to God, and profit to his Church; yea, and as Peter had denied Christ at his death, for the saving of his own life; so Christ immediately after tells him, how he must by his death glorify God, joh. 21.18, 19 We see also what abundant fruits David's repentance brought forth to the sound instruction and sweet consolation of God's Church to the world's end: so in Solomon, and others. Paul for his many persecutings, and havocks of the Church, did afterwards labour more abundantly than all his fellows. As Christ said to Peter, who by his fall weakened and scandalised his brethren, When thou art converted, strengthen thy brethren. And who more fit to comfort others consciences, than they that have been exercised with the bitter conflicts thereof themselves? As the Apostle saith, Blessed be God, the Father of mercies, 
2 Cor. 1.3.  and the God of all comfort, who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. And to this end holy David was not ashamed to display his sinful wretched condition to all the world, that God's Church might reap the fruit thereof by his admonitions, and consolations. And what though the mouths of railing Shimeys were opened upon him, calling him a son of blood, and of Belial? Yet David meekly holds on his course in bringing forth fruits worthy of repentance, the benefit whereof might redound to all that fear God.  
For a conclusion of this point, let the penitent labour to get assurance to himself of the favour of God, and that by the observation of two things: first, of Gods dealing with us since our sin, and upon our repentance for the same, I cannot say simply, after our repentance, sith our whole life must be a continual repentance. And first, to observe the comforts of God in us. Where we must note, that God is very wary in pouring into our wounded souls a greater plenty of the oil of comfort, but with much mixture of the sharp corrosive vinegar: yea, he distilleth his balm but by small drops, and as patients newly recovered from a strong fever, diets us with small bits, and pittances at a time, lest by overfull a diet, the weak stomach of the soul be overcome with a surfeit, and so fall into a relapse. Secondly, to observe the strength and ability which God hath left us, I mean of spiritual grace, whereby we are assisted in the performance of spiritual duties, public and private, domestical, or Ministerial. Herein may he comfort himself, when upon his repentance, he findeth the graces of God's spirit no way abated, but rather by prayer increased, and his zeal to God's glory and his truth more inflamed now, then formerly, as being incensed by a kind of holy indignation, and revenge for his sin, to expose himself to the greater malice and obloquy of the world, whose malice is doubled against those, who are most courageous and zealous for the truth. So that when a man observeth how the Lord prospereth his endeavours and labours with a rich success of the service of God's people, he may with the greater comfort and courage go on, this being a notable evidence of grace, of his reconciliation with God, of that well of living water in his soul, springing up unto everlasting life. Notwithstanding by the way all along he meet with many rubs, and obstacles, difficult to encounter with, but more difficult to overcome, as will appear in the ensuing Conflicts. For being reconciled to God, yet the penitent shall find a world of discomforts, or the discomforts of the world, to exercise his patience, meekness, and humility. Even as a Ship riding at anchor in the Road or Harbour, having escaped the storms in the main Ocean, yet is tumbled and tossed with sundry proud waves and billows, that it hardly finds any steady rest.  
The second thing, is to observe certain infallible marks and tokens of grace in the penitent soul; and these are (besides those reckoned up by the Apostle, 2 Cor. 7.11) first, a sincere purpose of heart with prayer to please God in all things, having respect unto all his Commandments. 
Ps. 119.  Nor are we to rest in a purpose, and desire, though never so sincere: but to add a most careful endeavour in the use of all means tending thereunto; as prayer public and private, hearing of the Word, reading, meditating, conferring, communicating, and the like, all singular and necessary helps to our Christian obedience, being as the Oil to cause our Lamp to flame forth; and withal to be no less careful of avoiding all those means and occasions, which might lead a man back again to the service of sin; lest also by coming near to danger, he tempt God, and expose himself to Satan's temptations. Hast thou fallen by lust? Hast thou repent of it, abandoned it, not only in resolution, but practice of all good means? Yet if thou fearest not occasions, how apt is the new cured wound to be offended? 
Hieron. ad Nepotian.  Nec in praeterita castitate confidas. There is no trusting to thy former chastity. Nec Davide sanctior, etc. Thou art neither holier than David, nor stronger than Samson, nor canst thou be wiser than Solomon. 
Hieron. regulae c. 4  Cum proximat stipula, accendit ignem. And he saith of himself, Creditas experto etc. Believe him that hath had experience, etc. Much less trust we to the facility of repentance, if we be overtaken. He that once hath known truly what repentance is, will not readily come into the fire again. They that sin and repent, and repent and sin, do but dally with repentance, as they do with sin, they never knew yet what true repentance meant. Nec statim nobis poenitentiae remedia blandiantur, 
Hier. reg. c. 22.  quae sunt infaelicium remedia Cavendum est vulnus, quod dolore curatur. Nor let us be ready to flatter ourselves with the remedies of repentance, which are the remedies of miserable men. Beware of the wound, which is cured with grief. But on the contrary, if being conscious to thy natural corruptions which way they bend, thou art careful to shun the occasions, not only rejoicing for overcoming them, but for not coming into them: 
Though Nulla est laus ita esse integrune, ubi nemo est, qui aut velit, aut conetur corrūpere● Cic. Yet, Ego arbitror securionis esse continentiae, nescire qd quaeras. Hieron.  this is a sure sign of grace reigning and remaining in thee. For though it be a greater glory to overcome temptation by buckling with it: yet it is greater safety not at all to come into it. The cold Iron, void of motion, yet coming where the Loadstone is, how quickly is it drawn towards it, and affected with it? so forcible are dispositions and objects when they sympathise together. Therefore he that best knew our weak temper, taught us to pray, first, lead us not into temptation; but if led, Deliver us from the evil. And, Pray, that ye enter not into temptation. He is fairly blest, that hath hardly escaped shipwreck from amidst the sands and Rocks: But he, that dwells safely on Land, and never tried the Sea, hath he not cause to bless God, for keeping him fare from danger, into which many run wilfully, some of necessity? In a word, he must ever be bewailing his defects, and contending after perfection, and the more slips, or trips, or falls he hath taken in the Race, the more must he mend his pace, So running, that he may attain the price.   

CHAP. III. Conflict with God's people offended, specially when the faithful Pastor is afflicted for the least offence given by him to his Flock.  
THIS conflict, next to that, wherein the Conscience wrestleth with the wrath of God, may challenge precedency of all other, in afflicting the soul, and plunging it into infinite perplexities. For to a faithful Minister, who makes a conscience of his Calling, and so of his answerable conversation, to whom nothing in the world is more precious, than the Spiritual welfare of that Flock committed to his charge, what can be a greater corrosive, then to have a stumbling block cast before his people, and that (which is most grievous of all) by his own careless procurement? How many sentences now stand up against him? Woe be to that man, by whom the offence cometh; better, a Millstone were hanged about his neck, and he cast into the bottom of the Sea, than he should offend one of these Little-ones? Whereupon the Conscience inferreth: Then, what woe is due to me, to me a Minister, for giving offence, and that not to one alone, but to the whole Church of God, but specially (which most nearly toucheth me) to mine own Flock. Again, the Apostle admonisheth Timothy, Let no man despise thy youth; And, A Bishop must be blameless: But the Conscience inferreth, I have been obnoxious both to contempt and blame. Again, Ministers must feed their Flocks, by the Word, by Hospitaltie, by Example: But the Conscience inferreth, I have been faulty in the worst kind. Ministers are the Light of their Flocks: But the Conscience inferreth, My light hath been turned into darkness, and how great is that darknesse● Ministers are the Salt of the Earth: But the Conscience inferreth, I have been unsavoury, and so henceforth good for nothing, but to be cast out to the dunghill. Ministers are Watchmen, and must give a strict account to the great Shepherd: But the Conscience inferreth, I have not kept watch over mine own Soul, by means whereof the Souls of my Flock are in danger to perish. Thus his Conscience (who makes a Conscience) convicted by these, and many the like sentences of Scripture, and taking them all to heart, Tell me (if ye can) what Creature in the world can seem more wretched, more accursed, than this man doth in his own eyes, in his own apprehension? May he not take up that Lamentation, Is it nothing to you, 
Lam. 1.12.  all you that pass by? Behold and see, if there be any sorrow like to my sorrow, which is done to me▪ wherewith the Lord hath afflicted me in his fierce wrath? May he not complain with the Spouse, They made me the keeper of the Vineyards, 
Cant. 1.6  but mine own Vineyard have I not kept? And thus he argues with himself: What is now become of all my pains, studies, endeavours, desires to do good, to win souls to God? Must now (alas!) one small moth fret away, and cat up that fair garment, that hath been spun with so much pains, woven with so much patience, and scarce begun to be worn with any pleasure, and less profit? Alas, good jeremy, how poor and impotent was that thy impatience upon so light a cause, as to curse thy birthday, and all because the people cursed thee? And wherefore did they curse thee? Thou neither took'st, nor lent'st upon usury. Was there not then a cause? Thou wouldst not be an Usurer, like them. The more happy thou. But if they had cursed thee for some folly or error in thy life, reason rather thou mightst have had to have cursed the day of thy birth. O holy job, thou complainedst, thou wast become strange to thy wife, to thy Family. Why? By reason of thy loathsome body. Yea, but thy heart was sound, thy Conscience clear, thy life unstained. Where was thy Spirit, that should sustain such infirmities? But (alas!) the wounded Spirit who can bear?  
But that which most of all augmenteth his misery, and dampeth all his best delights, is, that he cannot with comfort and courage, with alacrity and delight exercise his Ministry among his offended ●●●cke. For whatsoever he goeth about to teach them, may they not say unto him, 
Turpee●●● Doctoris eum 〈◊〉 redargued ips●m  Physician, heal thyself? Or with what face can he reprove sin in his people, that is culpable thereof in himself? Or when he preacheth the word▪ doth he not hear that voice of God, 
Psa. 50.  Why preachest thou my Law, and takest my Covenant in thy mouth, whereas thou hast cast my words behind thee? Or doth he not hear that thunder of the Apostle, 
Rom. ●.  Thou which teachest another, teachest thou not thyself? Thou that preachest, A man should not steal, dost thou steal? Thou that sayest, A man should not commit adultery, dost thou commit Adultery? Thou that abhorrest Idols, dost thou commit Sacrilege? Thou that makest thy boast of the Law, through breaking the Law, dishonourest thou God? Or how can he read that Sentence to his people, Be ye followers of me, even as I am of Christ? And, Walk so, as ye have us for an ensample? When his people may shelter all their sins, though never so monstrous, under the lest erroneous slip of his frailty and say, 
Qui nobis ista dicunt, et ipsi non faciunt ista. Aug. in Ps. 128  They that teach us these things, themselves keep them not. In a word, how can he take into his hands the dreadful Sacraments, whereas the people account them profane, and unwashen hands? In this case then, how shall the Minister of God, that should minister comfort to his people, find comfort to himself?   

CHAP. FOUR The Comfort. Showing how Gods Minister may recover comfort of Conscience, and that among his offended Flock.  
BUT how? By imagining his people to be so good, so wise, as measuring their Minister by themselves, to be a man of like passions, they will the rather compassionate that in him, whereof they have so just cause to complain and bewail in themselves? Alas! This is a cold comfort, for a man to be pitied for his folly. And a generous mind will disdain to build its comfort upon a base fantasy. Nay rather, may he not expect contumely, in stead of pity, and contempt, in stead of Christian compassion? For where shall he find such perfection? Will not a mote in his eye seem greater to them, than the beam in their own? Will they not the more lightly leap over the block of their own gross iniquities, by stumbling at the straw of his infirmity? By straining his g●at, will they not the more easily swallow down their own Camel? If the Apostles were sacrificed unto, 
Acts.  and by and by in the turning of a hand stoned; If for Paul's sake the Galathians would have pulled out their eyes, and yet not long after became his enemies, and that for no other cause, but for telling them the truth; So ticklish is the state of a faithful Pastor in the favour of his, 
Obsequium amicos veritas ●dium parit.  people, quickly forfeited by telling them their own▪ What can he hope for then of the goodness of a people, to whom he is justly become obnoxious? They cannot now do less, then show dislike, which may serve to pass for good zeal, if, for the cause, they do not hate the person; or if now they be not glad to make the least error in his life, a iu●t cause to be revenged on him for all the truth of his Doctrine.  
But he may imagine, that being at least a well-taught people, they will consider, that as the Minister is more eminent than they in place, and so ought to be in grace, and spiritual virtue to resist sin: So he is more subject to manifold and more violent temptations, and that through the malice and envy of Satan, who knoweth, that if he can smite the Shepherd, he may the more easily scatter the Flock; And if his garment be but scinged with one of his fiery Darts, yielding some ill savour, either they may impute it to his imbecility, or negligence, taken napping then, when he should have watched: or to their neglect of prayer for him to be kept holy and blameless, he having no less need of their prayers, than they of his: or else they may impute it to some sin, which themselves do live in without repentance, for which God may punish them in their Pastor, as Israel was made subject to three days pestilence at the best, through the sin of david's numbering the people, to which God suffered him to be stirred up by Satan. So that thus the people reflecting upon themselves, and bearing a part of their Minister's offence, they may seem to lighten the burden of his distressed Conscience. But (alas!) who will duly weigh the infinite perils, which the best Saints of God, but especially his Ministers, do continually encounter with? Or who takes thought to pray for him? He must pray for all; as job for his Children, while they were a feasting; But who for him? Although the neglect hereof may bring an old house upon the careless people's heads, as it befell Iob's Children. Or which of the people will smite the hand upon his own thigh, and say, My customary and usual sins, as in my deceitful dealing, either with men in my Trading, or with God, in my lying, or in my swearing, or profaning the sacred Ordinances of God, or the like, hath been the cause, in part at least, why God might in justice suffer this or that temptation to prevail over my Pastor, to the further imperilling of mine own Soul, by hardening me in my sin, through his example, which otherwise should make me the more cautelous, lest I abuse his weakness (for which I know not how greatly he is humbled) to my wilfulness in committing, and continuing in sin?  
Or else, may not his Conscience perhaps find comfort, by considering, that though a Minister's conversation be of great moment to win the people to God, yet it is not that, which the people must build upon for their salvation, but the sound Doctrine which he teacheth. It is Christ's rule: The Scribes and Pharisees sit in Moses his Chair; 
Math. 23 2.  All therefore, whatsoever they bid you observe, that observe and do; But do not after their works; For they say and do not. But (alas!) howsoever this be true, and may serve to establish the hearts of God's people against the stumbling block of his delinquency: Yet in the mean time, what comfort can himself reap from hence? Yea, do we not see by common experience, that a small scandal in a Minister, be it habitual, or but in some one act, wherein he walks not, works more upon the general corruption of the people, than the example of all his virtues, joined withal his painful, and sound preaching, is able to countervail? So that, though a few will follow his Doctrine for Conscience sake, as being the Word of God: Yet the most and greatest part, especially among the rude and undisciplined rustics, will rather choose to live by the least bad example. As Saint Augustine upon those words (Do men gather Grapes of Thorns) saith, 
Aug in Euang. joh. Ser. 1.  Evil Ministers are Thorns, which sitting in Moses his Seat, the Vine of good Doctrine entwines, and wraps about them; Do thou gather the Grape, so as the Thorn may not prick thee; that is, what they say, do thou; but after their doings, do not; Their doings are Thorns, their sayings are Grapes, springing from the Vine of the Word, from Moses his Seat. But (saith he) (I speak by experience, else I would not believe it) many come to us, and ask counsel of us how to lie, and circumvent, supposing, that such things please us. So he. So apt are natural men to imitate the least error in their Minister, when they could be content, that his Doctrine also were such, as might feed them in their humours. Or, when they see the Grapes enfolded within the Thorns, they will hardly adventure the pricking of their hand, when seldom by such Thorns the heart is pricked with remorse unto repentance to salvation, while profane worldlings, and carnal professors, bearing an inbred malice to the Word itself, are glad upon the least occasion on the Minister's part, even to absent themselves from his Ministry, and Gods public Ordinances, yea contemning and abhorring them, specially if the Minister's life be habitually scandalous, as in the examples of Hophni and Phineas. 
1 Sam. 2.17.  So that of necessity such must speedily break off their course of sin by repentance, and make open demonstration thereof by their reformation, that by their example their sinful people may also be drawn to repentance.  
Or, in case the Minister's offence is not of an habitual exorbitancy, but of some individual act of infirmity, heedlessely or negligently breaking forth from some corrupt disposition of his nature: his heart being otherwise upright, and as true as Steel (as we say) as free from the purpose of sinning, as the cold Steel is from fire; but being struck upon by the Flint of some sudden temptation, may express some sparkles of inbred corruption, which yet without the Tinder of consent, or at least without the Fuel of prosecution or practice, quickly dyeth: And on the other side, the whole tenor of his life being a constant progress in Christian duties, and those specially of his Calling, continually fight with sin, and corruption dwelling in his nature: Will not one universal habit of grace so counterpoise, and countervail some particular act of inbred corruption, as that his people may reap much more good by the one, then hurt by the other? Seeing, a wise man will not wilfully go throw himself down headlong, because his guide unwarily hath slipped in a plain way. And he is a madman, that will desperately go cut his throat, because such a one hath foolishly cut his finger. But (alas!) we see, that a small scar upon the fairest face, proves the fouler blemish: and the least obliquity or crookedness mars the straightest line: and the smallest mote will most trouble the tenderest, the clearest eye: and one small fly-corruption, the whole box of the purest ointment: and one small error is enough to disgrace and disparage all the most beautiful actions of virtue. 
Quicquid est, in quo offenderis, id pene emnia, quae laudanda sunt, obruit. Cic.  The Heathen Orator could say, whatsoever it is, wherein thou hast offended, it doth blur and blot out in a manner all those things which are praise worthy. And the conceit and fear of occasioning or hazarding the loss of one poor soul in his flock, shall afflict him more, than the coming of many to God can comfort him.  
But if in case, against an evil fare fetched fame, which the further it travaileth, the more it lieth (like some talkative and vainglorious traveller, who would be admired for those strange uncouth things, which he never saw) he can oppose his good carriage amongst his own people, where he is best known, and can protest and say with Samuel, Whose Ass or Ox have I taken, or what bribe, to blind mine eyes, to do any man wrong, or the like? or if he be traduced for an adulterer, or one viciously given that way, and can plead in the face of all his Parishioners, among whom he hath lived long enough to be known, Whose wife, or daughter, or maid have I corrupted to commit folly with her, or used any light behaviour towards her, although there were opportunity enough: may not this be a great comfort to him, and a witness for him? But yet if in any other place he hath incurred an evil suspicion that way, and that justly upon some aberration, all his good carriage among his own people, what will it profit? Is not the world apt to take every thing in the worst part, in evil, concluding substances upon shadows, and fruits of radical iniquity, where she seethe but a leaf or blossom of corruption, sprouting forth beneath the new grafting of the old Crab-tree-stocke? and in good, contrary; esteeming the substances of holiness but as shadows of hypocrisy, and the fruits of piety, but as leaves of pride and ostentation? What comfort then may he hope for this way? seeing a false suspicion once rooted, is hardly removed, but passeth for currant, as if the worst that could be said were too true. And it is too common, that that Monster many-tongued Fame, in speaking evil, will as fare overshoot all bounds of truth, through malice, as in speaking well she usually cometh as fare short, through envy.  
But they are a loving people; 
1 Cor. 13  And love covers a multitude of sins; it rejoiceth not in iniquity, but in the truth; is not easily provoked, thinketh no evil, it beareth all things, believeth all things (in the better part,) hopeth all things, endureth all things. Indeed, although to a faithful Pastor, nothing is more dear, more desired, effectu non affectu, if so it please God, as an event of his labour, not as the end of his desires, as the blessing of God, not as an Idol of his own making,) then the love of his people; which enjoying, he is the better armed against all discouragements and difficulties: yet here is the mischief, that when he hath by the expense of much pains and peril, purchased their love, now it grieves him so much the more, if not altogether to lose, yet to have hazarded the loss of it, through the least defect, or default on his part. So that hitherto he can find no solid comfort.  
Where then? Surely he must go to the God of comfort. He must still again and again, upon the redoubling of the waves, and returning of the storms, with the Disciples in bodily distress, come to Christ saying: Master save me, or I perish. All other comforts are but as the Egyptian Reed, which the more leaned upon, pierce more deeply. Thus did David, 
Psal. 142.  when all other outward comforts failed him, I looked on my right hand, and beheld, but there was no man that would know me, refuge failed me; no man cared for my soul. What then? where should he find comfort? I cried unto thee O Lord; I said, Thou art my refuge, and my portion, in the land of the living. And here it is worth our observation, how David goes about to lay sure and fast hold upon the horns of God's Altar. He entitles, and engages God only in the quarrel of his sin, as having offended none, but him alone: Against Thee, Thee only have I sinned, and done this evil in thy sight. See how he doubleth the Emphasis: Against Thee, Thee only have I sinned, and done this evil in thy sight. Why, had not David offended and sinned against men also, against Vriah, his life, his wife, and those other that died with him for company, yea against the whole Church, against the very enemies of the Lord, causing them to blaspheme? etc. How then saith he here, Against Thee, Thee only? 
2 Sam. 11  To omit other interpretations of this speech, some referring it to David as King, whom none but God could punish; some, as God's Child; some as spoken comparatively between God and men, that though he had offended men much, yet God most, not only in regard of his Law violated, but of his love unkindly rewarded: others, that David's sin was known only to God, and concealed from men, in that he saith, In thy sight: (although neither David's adultery with Bathshabe, nor his murder of Vriah could possibly be so closely carried, but his Court, and Camp, and so the world might take notice of them, he having employed messengers to fetch the one, and joab to betray the other, & had made Vriah drunk, which smelled strong enough, and being dead, joab bids the messenger say to David, Thy servant Vriah is slain also, which he knew would pacify David for that his dishonourable defeat, and wherefore) this I note mainly, that howsoever men might make either the best, or the worst of all this, either by flattering him to his face, as being a King, or flouting him behind his back, as having enemies; so that comfort he could no where find: hereupon he makes his appeal to God's judgement seat, With whom was mercy; from man's, of whom he could expect but little; he pleads, that if any had cause to judge, than God most of all; wherein David desires that God would take the matter into his own hand. David knowing well enough, that the principal Creditor being satisfied, the same will take such order with all the rest, as to work the debtors peace with them upon reasonable terms, sith he hath all their hearts in his hands, and is alone able by his Grace to satisfy them, so as no damage shall come unto them by their forbearance.  
Again, that God's Minister in this case may find comfort in his Ministry among his people, he must observe another practice of David, which is, to have his heart established by Grace, and that, not only in the assured pardon of his sin, but also in the sincerity of his conversion from it, that he may the more cheerfully apply himself to instruct others. 
Psal. 51.  Note david's words well, Hid thy face from my sins, and blot out all mine iniquities. That's for the pardon of his sin, and the discharge of his debt to God. What then follows? Create in me a clean heart O God, and renew a right Spirit within me: that is, a clean heart from the guilt of sin past, and a right Spirit, to abhor and avoid sin to come. And he adds, Cast me not away from thy presence, and take not thy holy Spirit from me; Restore unto me the joy of thy Salvation, and uphold me with thy free Spirit. How doth he labour to fortify himself in God's favour and grace? And what then? Then will I teach transgressors thy ways, and sinners shall be converted unto thee. Then, and not before, when a Minister hath found peace with God in the pardon of his sin, he may with comfort of Conscience apply himself in his Ministry to be an instrument of converting others unto God. As Christ said to Peter, When thou art converted, strengthen thy brethren. As David goes on, Deliver me from blood-guiltiness, O God, thou God of my Salvation, and my tongue shall sing aloud of thy righteousness. O Lord, open thou my lips, and my mouth shall show forth thy praise. Nor did Solomon become a Preacher of Repentance to other, before he had first repent himself. And Esay, being a man of polluted lips, had no heart to prophesy to others, before the Seraphim had touched his lips with a coal from the Altar, saying, Lo, this hath touched thy lips, and thine iniquity is taken away, and thy sin purged. Whereupon Esay now can say, Here I am, send me. 
Esa. 6.7.  So that a Ministers peace with God, gives him comfort and courage to preach to others that grace and mercy, whereof himself hath had particular experience. As Paul saith, For this cause I obtained mercy, 
1 Tim. 1.16.  that in me first, jesus Christ might show forth all long suffering for a pattern to them, which should hereafter believe on him to life everlasting. But on the contrary, I see not with what confidence or courage a Minister can stand in the presence of God, and in the face of his Congregation, either to instruct others in righteousness, which himself followeth not, or to reprove them of sin, whereof himself repenteth not. Famous is that example of Origen, 
Centur. 3. cap. 10  who for his offering of Incense to the Idol, being excommunicated from the Church of Alexandria, and coming to jerusalem, and there entreated, yea and in a manner enforced to preach unto them, he going up to the Pulpit, as if he would preach, recited those words in the Psalm, But to the wicked, saith God, what hast thou to do to declare my Statutes, or that thou shouldst take my Covenant in thy mouth, seeing thou hatest instruction, and castest my words behind thee? He no sooner had read these words, but closing the Book, fell into a sad and bitter weeping, and that so abundantly, that as a stream it carried the affections of the whole assembly with it to weep for company, and that out of a fellow-feeling of those compunctions of heart, which so stopped his mouth, and opened the floodgates of repentance, for his late sacrificing to the Idol, and for other his errors, whereinto he was said to fall, after that his fall. Such an insupportable burden is sin unrepented upon a Minister's Conscience, that till by the mercy of God he be well lightened of it, uneath he shall bear the Lords burden unto the people. But upon his humble repentance, being at peace with God, and having obtained the comfort of his Spirit, and the assistance of his grace to settle him in the state of a good Conscience, and of a holy life: hereupon he becomes emboldened to preach of mercy to others, whereof himself hath so plentifully tasted, and whereby sinners may be converted unto God.  
Thirdly, The Minister as he hath offended his Flock any way justly, he must labour to make them satisfaction. And this stand sin four things especially: First, In doubling his labour and diligence in the faithful discharge of his Ministry, that what he hath formerly lost by any kind of neglect, either in life, or Doctrine, he may endeavour to regain.  
Secondly, In labouring so much the more to set forth himself as a pattern of a true believer, in faith, in patience, and other virtues, whereby the calling not only of a Christian, but of a Minister and Pastor of God's people is adorned. So that the constant example of his carriage and course for the time to come, may be as a mouth, to signify to all, his exceeding humiliation and sorrow for his sins past, his hatred and detestation of all sin in himself and others, and his earnest care and purpose of hart, expressed in his practice utterly to abandon and avoid the like, and all sin for the time to come, setting himself with all boldness to reprove sin in others, which now they may behold so hateful to himself; turning also his people, that setting themselves to speedy repentance, they need not to doubt of God's mercy towards them, seeing that the sin of their Pastor was not denied it.  
Thirdly, To be continually exercised in fervent prayer for his people, that from henceforth, they may reap infinitely more profit by his Ministry, and example of life, then formerly they have received hurt by any his neglect, or occasion. This will be a means (through God's special blessing cooperating) to reconcile and reunite the people's hearts to their Pastor, and to cause all things to succeed happily between them.  
Lastly, He must practise the Spirit of meekness towards the weak, labouring to restore such, considering his own self, who hath been, and lest he may be yet tempted. And to be patiented towards all, that if he meet with any unkind affronts, or close biting malicious frumps, he either answer not at all, remembering that God hath laid that burden upon him; or else, lest the malicious may thus, being let go, perish in his sin, he is to admonish him, either privately, or, if occasion require, publicly before all the company, so, as they may learn to fear God, lest they turn the fall of their brother through weakness, now repent, now recovered into their own presumptuous ruin irrecoverable. But never to retort or return rebuke for rebuke, even as David would show no revenge upon cursing cursed Shimei, hoping God would do him good for his cursing that day, and knowing, that God would not hold Shimei guiltless, but without repentance, without peace bring him to the grave, as it befell Shimei. Thus may the afflicted and humbled Conscience of God's Minister be through God's grace and mercy enabled in some good measure to bear up against such winds and waves of trial, and in time to overcome them. Although when he hath done his best, and suffered much, yet he must make account never to be quit of his pain altogether, till death, but as a hurt or bruise in the body in youth, it will become an ache, and symptom of old age, accompanying him to his grave. As David, in his old age, complains of the aches of those sins in his youth, still sticking in his bones, when he said, 
Psa▪ 7.  Remember not the sins of my youth, etc. So that he must conclude and resolve with Hezechiah, 
Esa▪ 15.  I shall go softly all my years in the bitterness of my Soul. And say with David, My sorrow is continually before me. And ever to make this use of his former sins, even to be humbled in his best graces, and most beautiful actions, and provoked to aspire to all perfection therein, not fearing now to be proud, who hath such cause to be humbled.   

CHAP. V The third Conflict, arising from the Sacred society of the Ministry offended.  
IT was no small grief to the Spouse, when she said, My Mother's children were angry with me. 
Cant. 1.6 and 5.7.  And again, The Watchmen, that went about the City, found me, they smote me, they wounded me, the Keepers of the Walls took away my veil from me. The least offence given by a Minister, if it shall be taken to heart of the whole Sacred fraternity, and made theirs: when the Delinquent considereth it, what a torment is it to his Conscience? when he shall now see their countenances averse, full of high indignation and contempt towards him; when now, as a person excommunicated with Anathema Maran-Atha, they refuse to converse, or keep company with him; when now, as the Owl, he is abhorred, forsaken, left desolate, disconsolate, of all the Birds. And all this, so much the more grievous, as seeming to be grounded upon the peremptory Canon of the Apostle, 
2 Thess. 3 6.  Now we command you Brethren, in the Name of our Lord jesus Christ, that ye withdraw yourselves from every Brother, that walketh inordinately, etc. And again, 
1 Cor. 5 11.  I have written unto you not to keep company. If any that is called a Brother, be a Fornicator, or Covetous, or an Idolater, or a Drunkard, or an Extortioner, with such a one, no, not to eat. So that most uncomfortable must it needs be to a Minister, when any way justly he falleth upon the universal displeasure of those of his own Coat, being abhorred of them, persons by Calling Holy, of esteem Reverend. In such a case then, what shall the poor Owl do? Whither retire, but into her dark Cell, the very emblem of Hell? Or at the best, being but as a Sparrow sitting alone upon the House top: Or as a Pelican in the Desert, without comfort, without resort of friend, or Physician, to comfort or cure the bleeding wound. Solitariness only affording him this benefit, that he may the more freely, 
Ille dolet vere, qui sine teste dolet.  without witness bewail his doleful condition. For to whom shall he make his complaint, or of whom seek comfort, when the whole College of Physicians forsake him, as a man whose case is desperate, and incurable?   

CHAP. VI How in this case notwithstanding, the poor forlorn Patient may find relief.  
YET in this perplexed state, whatsoever his offence may be, more or less, this may be one comfort to him, at least in the behalf of the Church of God, that the Ministers thereof should be so zealous of the credit of their Sacred calling, that if any one among them shall by some exorbitancy or irregularity dishonour the same, without any apparent sign of remorse or repentance, all are so affected with it, as they look on their Delinquent Brother a fare off, as men do upon a Plaguy or Leprous person. Yea let him account it his happiness to live in such a Church, whose Shepherds are so tender of his, and their own unstained purity. For in such a Church (if any such Church be upon earth) no Minister will ever dare to be so covetous, one of a thousand as to heap up riches, and revenues one upon another, without number, weight, or measure, more like a Secular Potentate, than a Spiritual 
* Optimus ille Dispensator que sibi nihil reseruat. Hiero●y.  Stuard, or Shepherd: For if so, he must look to be, not had in admiration for his wealth, but 
* Nogotia●orem Clericum, et ex inop●di●ite● e●●●gnobili gloriosum, 〈…〉. H●er. id Nepot.  scorned and shunned of the whole fraternity, as a man unworthy, unfit, unable to teach others the way to Heaven, who hath taken up his heaven upon earth, whose whole zeal to recommend Heaven to others, is for no other end, but that himself may enjoy the earth alone. None of that Churches sacred Order, no nor any other profane Secular will be so shamlesly a Boon companion, to make the Tavern his Study, the Dice and Cards his Books, Fortune's box, the Poors box, to which his charity sacrificeth of his contingent gains, thus spending and spinning out the Thread of his life and livelihood, and all to make a Cobweb to cover him: For if so, God forbidden he should hope for impunity, but let him look justly to be cast out of his brethren's society, as a prodigious prodigal, fit to keep Hogs, then worthy to shear the Lord's Sheep. No Minister then could ever halt in his Religion, be Idolatrously, or Popishly affected, or any way comply with neutrality and lukewarmness in Religion, by preaching or otherways: If so, let him look, that all the rest of his Brethren will, as one man, stand up against him, and oppose him. No Minister will be ambitious, haughtily affecting the honour of preeminence over his Brethren, rather than the burden of his Office: If so, let him look that they all, not out of carnal envy, but holy zeal, will with their very looks humble and abase such a one, and with one voice disclaim him, with a Nolumus hunc dominari super nos. No Minister will easily walk inordinately, that is, as the Apostle applieth it, not working in his Calling, or doing the work of the Lord negligently: For if he do, let him look, after admonition, to be avoided of all his Brethren as a Heathen or Publican, as our Saviour speaks. According to that of the Apostle, If any that is called a Brother, be any of these, a fornicator, or Covetous, or an Idolater, or a Railer, or a Drunkard, or an Extortioner, or such like, with such a one, no not to eat. In a word then, if this be done to one, who cannot justly be taxed with any of all these, who had rather dye, than sin, yet through some frailty, or folly hath offended his Brethren, though it be infinitely more offensive to his own afflicted Soul, and for which he is like all his life long to wade in this veil of misery, through a sea of sorrows, and flood of tears: Then what may another expect, that walketh in an open scandalous course, without the least touch of remorse, much less sign of reformation? Especially in such a Church, whose greatest care and vigilancy is to be found without spot or wrinkle, since the Apostle saith, If any man obey not our word, note that man, and have no company with him, that he may be ashamed. Yet (oh that we would note this Apostolic caution well, and put it in better practice!) count him not as an enemy, but admonish him as a Brother. And yet (alas!) for many seveere Censurers, where is one brotherly Admonisher? For all are ready to condemn, to contemn, when many times (if they knew all) they had more need to comfort their dejected and disconsolat Brother, if ever themselves tasted of the same bitter Cup of Spiritual discomforts.  
Another mitigation of his malady may arise from the consideration of the perfect condition of these his Brethren, and that as others sin, so (it is to be hoped) their own also in the first place, cannot but be displeasing to themselves, and then the comfort may be, that one time or other at last, they will look more favourably upon him, be reconciled unto him, take him into their bosom again, they cannot be implacable at least rebuke him in the Spirit of meekness, as knowing that themselves also may be tempted. And thus let me be the object of contempt to my Brethren, while I may enjoy the sight of the unstainednesse of their perfections: and themselves without envy honoured and admired of all. But yet (alas!) these comforts will not come home enough. To rejoice at the happy estate of God's Church and Children, though it be a symptom and sign of true grace, and a quality proper to none, but to Gods elect Saints: Yet what comfort can it be for a man, to rejoice at others welfare, and in the mean time to be pressed down with the weight of his own unworthiness? Or how can he be comforted to see others in honour, that is himself compassed about with disgrace? Can the sight of Lazarus in Abraham's bosom any whit comfort poor Dives, now in Hell torments, or not rather add fuel to those flames? Much less shall he ever think to extenuate his own sin, and consequently mitigate his sorrow, by discovering or uncharitably thinking that there may be fare greater obliquities in others, than he can easily find to be in himself. As though another's Plague would assuage my Fever: Or another's Gangreve my Redwiae, or sore finger. Yea, on the contrary, the least sin becomes the more damnable, when it seeks a patronage, or shadow from some others Master-sinne. This is to look upon others sins with a Perspective glass, turning that end outward, which dilateth and multiplieth the object, but the other towards a man's self, which contracteth and abateth it. Nor is it safe for a man so to compare or parallel himself with others, as looking only on their infirmities and slips, but not on their more masculine virtues and graces: And on the other side, reflecting upon his own moralities, perhaps not mixed with the like imperfections, at least in appearance, yet coming as fare short of the others perfections, and nobler parts, thereupon either to comfort himself, or to contemn them, in comparison of himself. As I remember a sweet observation of Saint Augustine to this purpose: 
Aug. contra Manich. l. 22. c. 68  Multi nunquam Christum vel semel abnogaverunt, nec eius pro nostra salute passionem improbaverunt, nec Gentes judaizare coegerunt, & tamen Petro, qui haec fecit, impares comparebunt. Ita multi fideles, nullius appetentes uxorem, nullum maritum appetitae usque ad mortem persequentes, Davidicum tamen meritum, qui ista fecit, non attingunt. Tantum interest, quod cuique in seipso, quantunque displiceat, ut penitus extirpetur: & quid pro eo fructiferum, & opulentum ingenti feracitate consurgat: quia & agricolae plus placent agri, qui spinis etiam magnis eradicatis, centenum proferunt: quam qui nullas unquam spinas habuerunt, & vix ad tricenum perveniunt. Many never, no not once, denied Christ, nor discommended his Passion for our Salvation, nor compelled the Gentiles to judaize; and yet they will be found far inferior to Peter, who did these things. So also many Believers, having neither desired any man's wife, nor persecuted the husband of any desired, unto the death, yet they attain not to david's excellency, who did these things. Of so great consequence is it, what displeaseth every man in himself, and how much, that it may utterly be rooted out; and what in stead thereof springeth up, as a fruitful and rich crop: because even those Fields do more delight the Husbandman, which having great Thorns scrubbed up, do bring forth an hundred fold: then those, which never had any such Thorns, and yet scarcely amount to thirtie-fold. So he.  
But to find solid comfort, the Patient must imitate the Spouse, who being beaten by the Watchmen, for not keeping her own Vine, yet goes on with all care and diligence to seek out him, whom her Soul loved, whom till she found, she could find no sound comfort. Christ is that great and good Shepherd, that gave his life for his Sheep. He is that merciful High Priest, who takes compassion of our infirmities. If any man sin, we (we saith the beloved Disciple) we have an Advocate with the Father, jesus Christ the righteous, and he is the Propitiation for our sins. This is that sweet jesus, who rejected not his penitent Apostle, though he had denied him thrice. This is that judge, before whom the woman ●eprehended in Adultery, being accused, she found mercy, when her accusers, readier to stone her, than so much as once to smite upon their own breast, yet slunk away selfe-condemned, not abiding the issue of their accusation, while she, neither seeking to hide her sin, nor to hasten from the sentence, wholly committing her cause to the clemency of the judge, was dismissed with this comfortable speech, Neither do I condemn thee, go, & sin no more. To this merciful judge let the distressed Conscience appeal, when all the world accuseth, condemneth.  
And now O Lord jesus Christ, thou only compassionate Physician of the wounded Spirit, thou only refresher of the weary, and laden, thou only merciful High Priest, who wast therefore acquainted with infirmities, yet without sin, that thou mightst take compassion even of our sinful infirmities: Vouchsafe to reflect one look of grace upon thy wretched servant, which as the Sunbeam may so warm the cold comfortless Soul, as sending up vapourie sighs towards Heaven, they may distil in such a kindly sad shower of godly sorrow, as to cause the parched ground of my heart to fructify more abundantly, as after the latter rain, to a blessed Harvest. O Lord Christ, my sinful Soul dare the more boldly appeal, and approach to thy judgement Seat, because thyself was judged for me, and art become not only my judge, but my Advocate. At thy Bar, I fear not to hold up the hand of my faith, and to open the mouth of humble sorrow to confess guilty. Seeing I cannot do this, but presently, as by the Law of Relation, thou avouchest thyself my Saviour, my Surety, my Sacrifice, my Satisfaction, in whose pure Blood all my pollutions are washed, on whose Cross the hand-writing of all that debt of mine, more than ten thousand Talents, is fast nailed, and canceled. Oh, that it where my lot, to have none other judge, but thyself, to be sentenced at none other Bar, but thy Tribunal! Why? Because thou ar● not Just? Yea a most upright judge. But oh, that I might fall into thy hands only, and not into the hands of men! For with thee there is mercy, that thou mayest be feared. Thou so forgivest sin, 
Aug. de peccatorum meritis et remiss. l. 2. cap. 19  as withal thou forgettest it, cancelling and crossing thy Book: But man once offended, writes it in his marble heart, for perpetual remembrance. Only thou playest the good and wise Physician, keeping 
* Idcirco Sanctos et fideles suos in aliquibus vitiis tardius sanat, ut in his eos minùs, quàm implendae ex omni parte iustitiae sufficit, delectet bonum, ut quantum tertinet ad integerrimam regulam veritatis eius, non iustificetur in conspectu eius omnis v●uens Nec in eo ipso vul● nes dam●abiles, sed humiles, commendans nobis eandem gratiam suam, ne facilitatem in omnibus assecuti, nostrum putemus esse, quod e●us est.  long open the deeper wound, lest the sudden healling and closing of it up might prove dangerous. Thus thou dealt'st with David, who lying weltering in his blood, thou the good Samaritan took'st compassion, poured'st in thy healing Oil of pardon, but withal the corosive wine of humiliation, so to eat out, or suppress the luxuriant new-growne flesh, lest festering inwardly, it might prove to a Gangrene. And when I am thus cast upon the world's reproach, I know it is not without thy just, good, and wise all-disposing hand. Thou sawest what small fruit all my ordinary and everie-day repentance brought forth, how it did not work in me such a perfect hatred and detestation of sin, such an exact care and Conscience of avoiding the least appearance of evil, as thou requirest; how it laboured at the best rather to lop off the out-branches of sin, as eyesores of the world, then putting the axe to the root of the Tree, to stub it up with all the radical sprigs and sprouts of affections. And how easy is it to slubber over repentance, when the heart is not possessed with a due estimate of the smallest sin? I thought all was well, or at least tolerable, being free from the main Act, nor making practice, nor taking pleasure, nor walking in a purpose, nor watching opportunity, nor pursuing the means of committing sin with greediness. Or if at any time a temptation did overtake me, to yield assent, upon thy gracious prevention, I so rejoiced with the Pharisee, Lord, I thank thee, etc. as I neglected the Publicans Prayer, Lord be merciful to me a sinner. Not duly considering in the mean time, either the strictness of thy Law, or the Sacredness of my Person & Profession, the one straight prohibiting, the other infinitely aggravating the least degree of, or disposition unto sin, causing that to be mortal in me, which in others might be accounted venial. And although thou knowest, Lord (which I dare the more freely recount, to the glory of thy Grace) how often, when occasions were offered, even inviting me to sin (boldness usurping the seat of bashfulness) I have by thy present assistance (not else, while mine own corruption, (when left to itself) would easily have followed) avoided, declined them; and where I have observed temptations to be strongest, and danger most apparent, have purposely, not daring to trust upon mine own weak strength, withdrawn myself, where I have been like to be taken with the lime-twigs, which the cunning fowler laid for me; have I not taken the wings of the Dove, to fly a loft from the danger? yea sometimes finding upon trial, a flexibility in the object, have I not dissuaded, have I not counselled for good? Yet all this, all this while, as it seemeth, so deceitful is the heart above all things,) not with that zealous affection, not with that thorough hatred of sin, as was requisite. Certainly I did not with all my power resist the Devil; so that it gave him encouragement to watch still new occasions to take me tardy, when I should least dream of danger; and observing my spiritual armour not so tightly girt to my loins, but like joabs' sword to hang lose, and dangling about me, he hoped one time or other to smite me unawares, as joab did Amasa, kissing and killing both at once. And could he at all have enclosed me in his toil, had not thy wonderful 
* Deus diligentibus eum omnia cooperatur in bonum, usque aedeo prorssus omnia, ut etiam si qui eorum deviant & exorbitant, etiam hoc ipsum eis faciat proficere in bonum quia humiliores redeunt, atque doctiores. Aug. de Corr. & gra. cap. 9  Providence so disposed it to a further end, than Satan imagined? Hast thou there left me? No surely. For first, having chastised and purged me with a fiery sickness nigh unto death, and heard my prayer for deliverance, and for a renewed, redubled strength in my Ministry, to be a poor instrument of thy glory, which my folly had any way stained: how hast thou followed me ever since? what with assisting grace, what with aff●iccting grief, lest I might be either too much exalted, with the one; or too much depressed with the other? And hath not thy unchangeable wisdom for this very cause, left some corruptions in thy holiest Saints, to keep them in the balance of a due temper, that so the tempter might not attain to his wished ends, while he meeteth with two contrary winds to sail withal. For when he would tempt to pride for the endowments of thy graces, how do our very corruptions stand up against him to our humiliation. On the other side, when he would tempt us to diffidence, dejection, desperation, in regard of our indwelling or out-breaking sins, than thy grace interposeth itself, not only as a token of thine unchangeable love, but as a mighty weapon, to batter down all Satan's strong holds. Hereof hast thou given me sufficient experience: herein abundant cause of comfort: so that, may not I say with David, Thy rod (of castigation) and thy staff (of consolation and sustentation) comfort me? But yet (alas!) O Lord, was there no other way to preserve the wine of thy grace in me, but upon the Lees of my corruptions? No way to poise the course of my brittle bark, that so it might safely bring the Pearl of the kingdom to the wished haven, but with the base ballast of sin? No antidote to preserve me from being exalted above measure, for the portion of thy free goodness towards me, but by the treacle, compounded of the Serpent, sin? But I may not reason with thee, whose judgements are unsearchable, whose ways past finding out. But Lord did not thy all piercing eye discover some monstrous pride lurking in my heart, ready to break out, and bear itself big, when it should behold itself any way beautified with the borrowed feathers of thy Dovelike spirit: and rather than I should rob thee of thy glory, and so be left naked of thy grace, it seemed good to thy wisdom to permit the prevention of it with the humiliation of mine own shame? For otherwise, hast thou not (in the midst of my infinite weaknesses) given me a mind to know thee, a desire to please thee, a will to obey thee, a heart to prefer thy glory before my life, a resolution to choose rather to dye a thousand deaths, then to commit the least sin? But, O wretched man that I am, the cause of all my calamity is in myself; this body of death which I carry about, is the source of all my sorrow. Yet seeing this is the common condition of thy Saints, none to be exempt from indwelling corruption, all, the best, the holiest, to cry out of it, some for shame, all for sorrow, why should I think by any privilege, to be holier than they? or being the weakest, the worst of all the rest, shall not thy mercy, thy merits be magnified so much the more in blotting out my misdeeds. I am sure I cannot be a greater sinner, than thou art a Saviour. Nor dost thou save, but the soul, humbled with, or for sin: nor dost thou salve, but the wounded spirit. And if no physic can work with me, 
Crudelem medicum intemperans ager saut. Sen.  but such sharp corrosives, Satan's buffeting messengers; then cut, sear, spare not, so thou curest me; so thou workest in me such a gracious both humiliation for sins, and humility in the use of thy graces, that being made lower than all contempt, I may be hid in the dust, until the indignation pass over; always waiting and longing for thy coming to judgement, when all sin in thine elect shall be for ever abolished, the root removed, the guilt remitted, the stain washed, the reproach wiped away, the scars covered with beauty, the scorn with glory. Even so come Lord jesus.  
But (alas!) O Lord, in the mean time, how many are the sharp conflicts, which thy servant must still look to encounter with in the poor remains (if aught yet remain) of this momentany life? Temptations to new, temptations for old sins; no security for the future, no safety for the present, terrors within, fightings without, no peace but only in thee, with thee. How shall my Ark overcome such a deluge, my Bark bear up against such billows of Satan's assaults, of the world's affronts, as still abide me, still abase me, unless thou the great Pilot, rebuke, repress, restrain them, adding new strength to my wearied and weatherbeaten soul, to resist, to overcome. Is it possible, that a poor wretch, forlorn, forsaken of all, should subsist, but by an Omnipotent hand supporting? Herein doth the excellency of thy grace most clearly shine: as in preventing thy Saints from falling into many enormities: so much more, when fallen, and that into some scandalous offence (the strongest of all trials) in preserving them from falling away from their faith and affiance in thee, even then, when all men, in face and affection, are fallen away from them. Sovereign is that grace which prevents the fault; but much more, that overcomes the guilt; as health is more easily kept, then recovered. This was that all-sufficient grace of thine, whereby David bore up against infinite trials and troubles, inward, outward, by reason of his sin. A precedent or example sufficient to vindicate the glory of thy Grace in preserving thy Saints from falling away from thee, against all opposition. And now Lord be pleased so to sustain the weakest of all thy servants from sinking under the wares even of most violent temptations, that in him all may see that all-sufficient indeficient grace of thine in thine elect, being in them a well of living water, springing up unto everlasting life, never failing, nor forsaking them: O never suffer me thy servant to become a spectacle of desertion, lest the world should say, Either is that no true grace, from whence the professors of grace do fall; or being true, they are no true Prophets, that once having it, come to lose it. Thus shall my sliding be imputed to the impotency of my corrupt nature, but my subsisting to the omnipotency of thy pure grace, in both which shall appear the glory both of thy mercy in pardoning, and of thy grace in preserving. Thus what damage any might receive by the example of my frailty, it may redound to their greater advantage, by the stability of my faith, while thy grace shall either establish them in thy truth, or restore them from their error. Thus to them that love thee, all things shall by thy grace 〈◊〉 for good, even to all the C●lled according to thy purpose. T●●s nothing shall separate us from thy love. Thus are we more than conquerors through thee, who lovest us. Thus is thy strength made perfect in our weakness. 
Rom. 8. 2 ●hes▪ ●  Thus shalt thou be glorified in thy Saints, and admired in 〈◊〉 them that believe. Thus, teach us, O Lord, to work out our salvation with fear and trembling, because it is Thou, that workest in us both to will and to do, of thy good pleasure. Thus, if Thou be with us, who shall be against us? Thus, who shall lay any thing against the charge of God's Elect? It is God that justifieth, who is he that condemneth? seeing it is thou, O Christ, who died'st, or rather who art risen again, being at the right hand of God, making intercession for us.   

CHAP. VII. The fourth Conflict, with old friends and familiars, now grown strangers.  
IT is no small heartbreak to a man in misery, when he is forsaken of his old friends and familiars. It was jobs case, who said of his friend, 
job 12.5.  He that is ready to slip with his feet, is as a lamp despised in the thought of him, that is at ease. And chap. 16.2. Miserable comforters are ye all. And chap. 17.2. Are there not mockers with me, and doth not mine eye continue in their provocation? And chap. 19.3. These ten times have ye reproached me, you are not ashamed, that ye make yourselves strange to me: And be it indeed that I have erred, mine error remaineth with myself. If indeed ye will magnify yourselves against me; know now that God hath overthrown me, and hath compassed me with a net. And ver. 13. He hath put my brethren far from me, and mine acquaintance are verily estranged from me. My kinsfolk have failed me, and my familiar friends have forgotten me. And ch. 15. My brethren have dealt deceitfully as a brook. So that to all other jobs miseries and calamities, 
Pro. 18.24. & 19.4.  this was no small addition, no small aggravation. For as job saith, To him that is afflicted pity should be showed of his friend. It should so indeed. But O job, weigh well thy present state, and wonder not at this. It becomes not thy grey wisdom in such cases to be deceived. For though there is a friend, that sticketh closer than a brother; yet wealth it is that maketh many friends; but the poor is separated from his neighbour. All the Brethren of the poor hate him: How much more do his friends go fare from him?  
But what had job done to demerit so to be deserted of his friends? Alas, nothing at all, but that God had visited him with poverty and other corporal calamities. Whereupon job said, 
job 19.21.  Have pity upon me, have pity upon me, O ye my friends, for the hand of God hath touched me. But this being all, job had the less cause to complain. His innocence was a Brazen wall unto him, to bid defiance to all affronts, or frowns. But come we to david's affliction for being forsaken of his friends. That will touch to the quick indeed. job was forsaken of his friends, because God had stripped him of all his outward beauty, leaf and branch, no more left, but the bare stump; so that no marvel, if the beasts forsook their old hospital shade and shelter: But behold David otherwise; he, a King, with Sceptre in his Hand, and the royal Diadem on his Head, enjoying a flourishing and rich Kingdom, yet is deserted of his friends. Who would not wonder at this? To hear a King complaining, My lovers and my friends stand aloof from me, 
Psal. 38.11.  and my kinsmen stand a fare off? And, 
Psal. 88 18.  Lover and friend hast thou put away fare from me, and hid mine acquaintance out of my sight. And, 
Ps. 69.8  I am become a stranger unto my Brethren, even an alien unto my Mother's children. But wherefore all this? Because he was now fallen into poverty? No such thing; for he was still a great King. Or was it, because he was a Type of Christ, and therefore must look to far so much the worse with the world, and be evil entreated of his nearest friends, as Christ was? For the liker to Christ, the worse liked of the world. Nor that neither; for then David might have found much comfort to be for such a cause forsaken. But that which so much estranged david's familiars and friends from him, was his sin, so offensive and scandalous; and withal his humiliation and open repentance for the same, which caused all his carnal friends to despise him. Was not his sin the cause, that his own Son, his chief Councillors, all Israel almost rebelled against him, as an enemy of God, and as one unworthy to rule any longer over them? They made it a fair pretence at least, which God used as a scourge to his Servant, both for his greater humiliation and trial, and for example of others. Yea the carnal minded made a mock also of his humiliation, as Micol, as Shimei, as others, as unseemly for the Majesty of a King. As if in sinne-cases it became the simple and poor vulgar only to weep, but not Kings. To these two causes David referreth his friend's strangeness towards him. First, For his sin: Psalm 31.10, 11. My strength faileth me, because of mine iniquity, and my bones are consumed: I was a reproach among all mine enemies, but specially among my neighbours, and a fear to mine acquaintance, 
Plebi lacrimar● lic●t, Regi honeste non licet. H●er. Ps. 69.5▪ 10, 11, 12  they that did see me without, fled from me. For I have heard the slander of many. And, O God, thou knowest my foolishness, and my sins are not hid from thee. Secondly, for his humiliation; When I wept, and chastened my Soul with fasting, that was to my reproach. I made Sackcloth also my garment, and I became a Proverb to them. They that sit in the Gate, speak against me, and I was the song of the Drunkards. Here let Iob's patience take breathing awhile, & solace itself. 
●●stum & tenacem propositi virum, Non civium arbor prava iubentium, Non vultus instant●s tyranni ment quatit solida. Hor. And Alium multis gloria terris Tradat & omnes Fama per urbes garrula laudet, Caeloque parem tollat, & astrii, Me meatellus Lare secre to, tutoque●egat. Sen.  Yea let him with astonishment be silent at david's trial, in being thus forsaken of his friends.  
And david's case it is, that suits with this present conflict. Tell me not, my Brother, of thy friends forsaking thee, being fallen into poverty, or into great men's disgrace, or the like; a masculine Spirit will easily encounter all such contempt. But hast thou some thing in thee, wherein thou resemblest Christ, as one of his members, and therefore worthy to have the world for thine enemy? And beside, some thing inherent and inhabitant in thee resembling and savouring of the old Adam, whereby thou art any way obnoxious to the world's censure, yea in so much, as now thy very familiar friends forsake and fly thy society, as ashamed thereof? When notwithstanding there is nothing more irksome unto thee, then to be a stranger to God, and all good men: Tell me now in this case, dost thou think any man more miserable than thyself? And the more, as thou art a man more or less eminent in place and graces, and in estimation for wisdom and glory. What comfort now canst thou have or hope for in thy life, forsaken of all in a manner, and even abhorred of those, whom thou most esteemedst? When now those things, which would be highly esteemed in others, in thee do lose their grace and acceptance. And all this through thine own want of care, slackness, and remissness in thy noble resolution, to do nothing unworthy thy person and profession. Tell me now, dost thou not hear the Accuser of the Brethren, 
Ca●endo magis, quam puendo. Quam multa p●nitenda incurrunt vivendo di●  the old Serpent, whispering in thine ears, O thou forlorn wretch, why art thou so base minded, so stupidly patiented, as to possess thy life with the loss of thy reputation, and of the love of thy best friends? Thou hast lost them irrevocably, and yet dost thou desire to spin out a contemptible and tedious life, whereof together with all those torments and griefs thou sufferest in thy Soul for thy folly, and deserved disgrace, thou mayest so easily, so speedily many ways be rid? And this were the ready way to please thy friends again. For to whom thy life is hateful, thy death would consequently prove grateful and welcome. Or despi●●ng thee alive, they would desire and deplore thee dead, as a thing precious. So that what thou canst not obtain by living, thou mayst by dying. And, by living longer, thou mayest come to have more cause to repent thee. And what needest thou to hoist up Sails to pass through a Sea of infinite troubles, and perils, being driven by no other winds, but those tempestuous sighs, which arising from thy restless and distempered mind, must needs cause thy wrack upon some Rock or other: When thou mayest with one short final breath be wasted over Lethe, where thou shalt never think of thy friend● more, whom now thou canst not remember but with ruthful regret? Such like counsels, or cold consolations is the enemy of thy Soul ready to suggest unto thee, when thou art deserted of all comfort of those, whom thou most dear lovest, whose loss thou so deeply lamentest.   

CHAP. VIII▪ The Comfort; How a man may overcome, or at least not be overcome of the former Conflict.  
But hence Satan. And now poor Soul, hast thou foolishly lost thy friends? Lament the cause, more than the effect. So shall thy life be now not much more bitter in the loss of thy friends, than it was wont to be sweet in the enjoying of them; So as, remembering themselves, they offend not God in the excess of their strangeness, or disaffection, by adding to the burden, which they should help to bear. And then shalt thou comfort thyself with hope, that you shall one da● meet and converse in Hea●●● in an unseperable inoffensive society. In the mean time their distaste shall be but one of those bi●ter ingredients in that strong potion, which it pleaseth thy heavenly Physician to purge the corrupt humour withal, or as Rue in thy Diet-drink, to macerate thy Spirits, and to frustrate the force of strongest Poison. But are they, for all this, become thine enemies? God forbidden. They are only strange to thee in a twofold regard: First, Because they would have thee to know, that they love thee so entirely, as that they cannot endure the least spot or blemish in thee. Secondly, Because (not being privy to those grievous conflicts, so long & still afflicting thy Soul, none taking notice thereof, but God) their estranged countenance might silently admonish thee, thus smiting thee friendly, & reproving thee. Though no doubt all this must needs add to thy greater humiliation. Which is such a benefit, as though they know it not, yet thou mayest acknowledge it. If outward crosses of the world had been the only causes of this desertion, this had but deserved to be ranked among them, as ordinary, and so the more easily borne of him, who makes no more use of his friends, but to serve their turns, rather than his own. In which regard the fewer friends he hath, the less trouble, if a man had rather avoid the pains, then enjoy the pleasure of well-doing. But now that they stand aloof for some offence taken in point of morality, it can be no other, but a testimony of their more sincere love to virtue. So that in such a case, take heed thou dost not take offence. For else, what comfort for thee?  
But now in this destitution, what shall the desolate man do? How shall he be comforted, weeping for those friends, which now are not? when he may say with David, I looked upon my right hand (he meaneth, 
Psal. 142.4.  where his nearest and dearest friends should be) and beheld; but there was no man that would know me; refuge failed me; no man cared for my Soul. Surely in david's case take david's course. What did David then? 
verse ●.  I cried unto thee, O Lord, I said, Thou art my refuge, and my portion in the Land of the Living. O welfare such a friend, who when all other fail, is a sure refuge! And such is God to the faithful forlorn Soul, when of all the world forsaken. And this benefit thou mayst take of thine estranged friends, hereby to take occasion to take the faster hold, and make thy fuller interest in God, as David did. 
Note  And ever as thy friends fail thee, by death or otherways, or the world frowneth on thee, ●et it drive thee to endear God's friendship the more unto thee, who is better to thee, than ten Sons, than ten thousand Friends, than all the World. And art thou denied the society of thy friends? Thou shalt the less desire it, the more thou walkest with God in thy solitariness, increasing thine acquaintance with him. Thus shalt thou never be less alone, then when alone.  

Psa. 51.12.13.  Again, Being a Minister, first be reconciled to God thyself, and then labour by thy faithfulness and assiduity in thy Ministry, to reconcile and win others to God, so begetting new friends unto him: So shalt thou be sure never to want most faithful and fast friends; All that love God, will love thee. And these be such friends, as not measuring their love by worldly and carnal respects, as worldlings do, no change of fortune can change their friendship. Yea these also being endued with that love, which is kindled in their hearts by Fire from Heaven, even the Holy Ghost, it is so tempered with humility, in a sense and experience of humane infirmities, as that it will not by and by cast or cut off a fellow-member, affected with some accidental humour fallen into it, but will rather apply fit medicines to cure it. Following the Apostles counsel, Brethren, if a man be overtaken in a fault, 
Gal. 6.1.  ye which are spiritual, restore such a one in the Spirit of meekness, considering thyself, lest thou also be tempted. Bear ye one another's burden, and so fulfil the Law of Christ. In these shalt thou find that Well of living Water springing up unto everlasting life, whose Crystal streams of love, are neither dried up with the parching heat of persecution, nor frozen up with the pinching cold of stormy temptations suffered in their Brethren, but at all times are open to refresh the weary Soul. To whom that of the Heathen Poet may be applied, which he sang of true friends, whom yet he never knew: 


Hor. Car. l. 1. Ode 13  Faelices' ter & amplius,  
Quos irrupta ●enet copula,  
Nec malis diwlsus querimon●is,  
Suprema citius soluet amor die.   

O happy and thrice happy they,  
Whom love's knot holds inviolate:  
Not loosened till life's last day,  
By back-complaints begetting hate.    
In a word, thy solitariines from old friends shall herein be a solace to thee, that thou takest it from the good hand of God upon thee, to which thou dost willingly submit thyself. Perhaps formerly thou madest more account of thy friends love, then of God's love: Be the rather content then, and patiented, that God hath laid this burden upon thee, nor simply as a punishment, but for thine amendment, yea and enlargement of divine love, learning hereby to love and enjoy God, above the best things of this life. And if friends fly from thee, never do thou run after them. Only pray for them, and so leave them and thyself to God's all-disposing providence, who gives and takes away as pleaseth him; Blessed be the Name of the Lord.   

CHAP. IX. The fifth Conflict with an evil name.  
AS of all outward good things, none is comparably so gracious, so lovely, as a good Name, being as a precious Ointment poured forth: So of all outward evils (specially to him, that would ascend the Mount of Honour by the steps of Virtue) none so ruthful, so odious, as an ill Name. And of all other jewels, a good Name is rarest to be found, fare sought, and dear bought, suddenly lost, and seldom or never recovered, but with extreme difficulty, nor then neither. Which haply is the cause, that so many will not hazard so much toil to attain that, which possessed, at the best is but like the purest Crystal Venice glass, or China vessel, which fetched from fare, dum splendet, frangitur, many times broken in the washing, and when most bright, most brittle. And many can content themselves with the Bristol Diamond, or a painted Ruby, rather than go to the price, or peril to fetch the true Indian Diamond. Forasmuch as a good Name, like the purest garment, may be moth-eaten with envy, and like the innocent Sheep conversing among the bushes, looseth here a lock, and there a lock, and like the wholesome stream poisoned with the tongues of mad Dogs, or Serpents, lapping in it, or meeting with some muddy soil, looseth of its native sweetness, and clearness: But on the contrary, the ill name, the further it goes, the more it is augmented, as a selfe-murthered corpse buried in the open field between sundry highways, where every passenger casts his stone of infamy, and detestation upon the heap, in perpetuam rei infamiam. So that of all wounds this is the most incurable, ludibrium Medicorum. The Proverb is, As good be half hanged, as have an ill name. Which hath been the cause, that many being oppressed with the shame of it, and out of hope of any likely remedy, have gone and hanged themselves outright. Yea, among the Heathen, an ill name hath been so detestable, as on a time, 
A. Gall. Noct. Att. l. 18. c. 3  when one in Lacedaemon, of a notorious vicious life, but witty, and one that could speak well, in a dangerous exigent of affairs, gave such advice, as all the Citizens applauded it, and would have it presently enacted and decreed under his name (as the manner was) thereat one of the nobler Senators starting up, with a spirit full of indignation, uttered these words, What mean you, O ye Lacedæmonians, or what hope is there, that ever this City and Weal-public should long continue in safety, if we shall use such corrupt Counselors? If that his sentence be good and honest, I pray you let us not suffer it to be stained with the reproach of a most filthy Author. And having said this, he chose a man among the rest for courage, and uprightness, but of a poor speech, and uneloquent, and commanded him, with the consent and request of all, to pronounce the same sentence, in as good terms as he could, that without mention of the former, this Decree of the people might be recorded in his name only, in regard he recited it anew. And thus as the sage Senator counselled, it was done. 
Sic b●n● sententia mansi●, ●urpis au●●or mu●atus est.  So the good sentence stood good, but the infamous Author was changed. And ever, Gratior est pulchro, veniens è corpore virtus. And in Sacred story, David must not build the Temple, because he had been a man of blood in so many battles; nor must Moses have the honour to 
This was in a mystery Moses sinning was the Law broken, which could not bring Moses thither  condu●t Israel into Canaan, because (by his own humble confession) he had dishonoured the Lord by his unbelief, at Meribah. And Solomon in his boo●e of repentance, in dislike of the vanities he had committed being King, styles himself, The Preacher, not Solomon the King; saying only, I the Preacher have been King in jerusalem. On the contrary, joab would not send the news of Absalon's death by good Ahimaas, but by Cushi. And when David heard of two coming running to bring news, and the one Ahimaas, he promised to himself good tidings, for saith he, He is a good man, and bringeth good tidings. So prejudicial is the person to the cause, good or bad, for the very name sake.  
Now it hath been the lot even of God's dearest Saints, to be ill reported of. john the Baptist was reported for a Daemoniaeke, or one possessed with a devil: yea Christ himself, the innocent Lamb of God, in whose mouth was no guile, yet escaped not scot-free, but was famed for a wine-bibber, a friend of Publicans and sinners, also a seditious person, and I wots not what. And David heard of Shimei, Come out thou man of blood, thou son of Belial; as much as, Thou bloud-shedder, thou debauched person; yea, the drunkards made songs of him. And job complains, 
job 17.6  He hath made me a byword of the people, and I am as a Tabret unto them. And Saint Paul heard, 
2 Cor. 6.  One that stirreth up sedition. And he went through evil report, and good report, as a deceiver, and yet true.  
Only the difference is, how the ill name is deserved, how justly or unjustly raised. And although by reason of the world's unreasonable malicious envy against true virtue, generally Gods Saints are falsely reproached: yet it may so fall out, as even the holiest man, may justly and worthily fall into an evil report. Who holier than David? yet it was his case, which Shimeis railing did in part at least reflect upon, calling him, a man of blood, and son of Belial, murderer, and adulterer. For David's adultery and murder were not so closely carried, but men might easily take notice of it, howsoever the majesty of his person & place might somewhat smother and smooth it over, by keeping men's tongues in awe: yet it was so known already, as Nathan tells him, he had given the enemy cause to blaspheme. So that the very Philistines had notice of it, much more David's own people and Court. 
Gloss. O●din.  And the Hebrews say, that Achitophel ●ooke part with Absalon, in revenge of Bathshebas chastity and honour, because she was his Niece. This being so, what a torment was it to poor David's heart, thus to be reported, thus reputed, seeing he had so deeply and 〈◊〉 deserved it? seeing David▪ ●as no profane Prince, whose lust was his law, or who held it as his privilege to be unjust, in taking away the wife or life of any of his liege subjects, as though he might sinne by authority, or adultery were but a trick of youth, and venial in Court; or the manner of making away Vriah a politic device, to make a fairer way to his lustful ends: but as he was a sacred person, a King anointed, a holy Prophet, and Saint of God, so nothing could so excruciate and vex his noble spirit, than thus to see the crown of all his graces cast in the dust, the beauty thereof defaced, God's name dishonoured, his own name disgraced, religion reproached, and such a brand of infamy inusted on Dauid● name, and that imprinted in sacred Record, never to be blotted out, as it were in capital letters, Saving in the matter of Vriah.  
Now tell me brother, thou that art in estimation for wisdom and glory, in whose estimate nothing is so precious, as a good name, to have a good report with all good men: in case, through some folly thou hast made shipwreck of thy credit, and so of all that freight of graces, which thou hast toiled about all thy life, now thy sincerity is censured for hypocrisy, and all turned topsie turuie: What wilt thou do? Now thou mayst find, that a good conscience wounded, may more easily be cured with God, than thy credit, once cracked with men; the cure whereof depends upon as many Physicians, as there are men in the world; whereof though some few possessed with divine love, may be willing to lick it whole with their tongues, or as the noble Emperor Constantine, who said, that if he did with his eyes see a Bishop to defile another man's bed, he would cast his purple robe over it, lest therewith any should be offended: as he threw the bundle of the Bishop's mutual complaints at the Council of Nice, into the fire, saying it became them to pardon one another, sith all needed pardon of Christ: Yet the most will out of the superfluity of maliciousness not stick to invenome it the more with their Serpentine tongues and teeth.   

CHAP. X. The Comfort. How in this deplored case, the dejected soul may sustain itself, and hold out to the end.  
IN this case, many will do, as with some bodily sickness, thinking to find ease by change of air; especially far remote from the place where the disease was contracted, where the offence was given. As many having made themselves obnoxious to censure, and an evil report in England, pack away beyond the Seas, thinking to expiate all with Irish air, and so to heal up the wound. But of such the saying is too commonly verified, Coelum non animum mutant, quitrans mare currunt. 
Mutatio 〈◊〉, non ingenti▪ Aug.  They rather change the air, than their manners. For by that means they may rather hide, then heal, rather cover, then recover their hurt, rather privily bury their sin in the grave, where it more and more putrefieth, then in the fire of godly zeal burn it openly, that so being resolved into the ashes of humiliation, and exposed to the view of all, it may the more quickly be blown away and scattered with the breath of better Fame. Yea in stead of curing, this change of place, although joined with true repentance, yet leaveth a suspicion behind, that he carries his sin with him; which if he do, the further he goeth, the more places he infecteth: whereas on the contrary, the only surest, and honestest way to blot out the ill name, contracted whither of evil habit, or of accident, is with a Christian courage, and patience, (not with a shameless boldness) to stay by it there, where the offence was given, and by an evident reformation, in time to wear out the ill opinion or report, and by his good example, or otherwise also by humble acknowledgement, where it is requisite, to make the best satisfaction he can to the offended; while they who have reported or reputed thee for a bad or debauched man, may with their eyes see the contrary; they that have seen thy fall, may behold thy rising again, to prevent them from falling by the example of thy fall: or if they have fallen, to ●each them to rise again by the example of thy repentance. I say in this ease he hath ●eed of a mighty courage and patience supported with humility, denying, disclaiming himself, as that convert-youngman to his late Paramour, who meeting her, was strange to her; and she saying, Knowest thou not me? It is I: he replied, A● ego non sum ego: but I am not 〈◊〉. He must resolve, and arm himself with an humble meekness to abide frumps, frowns, or contemptuous affronts now and then. Nor can he expect to work out the ●oyson of an ill name otherwise, but as a strong body ha●ing overcome the poison, works it out with a great deal of patience in loathsome botches or pimples, defacing the fairest body for the time. Such is the poison, wherewith sin hath infected a good name, it must first be overcome with the Antidote of g●ace, and the preserua●iue of a strong faith in the heart, whereby the strength of the poison is overcome, the conscience now recovering, and beginning to enjoy peace with God: and so wrought out (although for along time it may taint the best life, and most beautiful actions, (specially falling into the hands of cruel and unconscionable Surgeons, who to make a long cure, poison the sore wi●h some malignant plaster, tempered with the poison of Asps under the lips, which but breathed on the Patient through the Serpents hissing, or the foul mouth of Fame, of mere envy, keep virtue from recovering her native hue:) And although he hath done all that he can, used the best possible means to clear himself, yet must he not rest here, or so give over; he must not look to be so thoroughly cured, but know that the Cicatrix or scar will still remain to the eye of the world, which yet may serve, both daily to put him in mind of his fall, still to repent of it, and to prevent the like; and admonish others not to be secure, but to avoid shipwreck, by their daily beholding such a Sea-mark.  
But yet with these cautions, first and last, and all a long, on the one side let him look mainly to the sincerity of his heart in the truth of his repentance, and think he hath never humbled himself enough. On the other side, let him withal look to his peace with God, & the peace of his conscience in the pardon of his sin. By this means dear Christian soul, though thou canst not hope of ever quitting thy reputation and credit with all men while thou livest, yet comfort thyself, that thy name is written in heaven, and that thou hast a new name given thee of Christ, engraven in a white stone, pure from all blemish or blame, such as is built upon the foundation of God's Election, and made white in the blood of the Lamb, whose righteousness imputed is the pure linen of the Saints, which shall never be taken from thee.  
And if thou be'st a Minister of Christ, who hast given cause of scandal to thy sacred profession, although hereupon thou hast passed the sentence of condemnation upon thyself, as unworthy any more to take the name of Christ into thy mouth, which thou hast caused to be blasphemed: yet be not altogether dismayed, but know, that those whom God, upon their Repentance, receiveth into grace and favour again, being not left destitute of his gifts and graces, he denyeth not unto them the privilege to be, or remain public instruments of his service, as David, Peter, Solomon. And now, who fit to minister a word of comfort to the afflicted conscience, than he, who hath had such experience in himself, not only of the grievous conflicts of sin, but also (after many fierce trials & temptations, and wrestlings with the apprehension of God's wrath) of those unspeakable comforts of God's Spirit in the peace of conscience, and joy of the holy Ghost? Who can better then he, give direction and admonition to the people of God, how to beware of the deceitfulness of sin, who hath himself so dear bought the experience of having been deceived by it.  
In conclusion, as the Patient hath need of patience until the coming of the Lord: So let him pray instantly, that the Lord would hasten his coming, to wipe off all stains from his servants, all tears from their eyes, and to clothe both their names and persons with eternal beauty.   

CHAP. XI. The sixth Conflict. With the Enemies of the truth.  
IT goes hard with the poor servant of Christ, when he hath given cause of offence to the enemies of the truth, whether they be without, or within the Church, open or private, professed Papists, or profane Protestants. For if the Angels in heaven rejoice at the conversion of a sinner, surely the Angels of darkness, and wicked persons, enemies of the truth, rejoice at the fall, or least slip of one that beareth Christ's Image. Yea it is meat and drink unto them. They do so hunger after this, waiting for the halting of the godly man, that rather than fail, they will invent how to fasten slanders, & cast aspersions even upon the most innocent; so little need hath any of God's children to be heedless of his conversation, as to expose his name as a prey to their teeth. And yet this hath been the lot even of the strongest Champions, and holiest Saints of God David smarted so much the more, because he had by his sin caused the enemies of the Lord to blaspheme. O how near doth this go to the heart of God's child, when he considereth, how instead of being an example of virtue, to invite the enemies of the truth to the love of it, beholding it to shine in the professors of it: on the contrary, he causeth them to misdeem the truth itself, yea to blaspheme it, & thereupon to condemn all that profess it. For such is the malice of envious men against the excellent glory of the truth (the highest object of envy) that the least miscarriage of one Professor prevails more with them to condemn the whole communion of Saints militant on earth, as hypocrites, and dissemblers, than the unspotted conversation of thousands is able to wipe off, or to possess them with a good opinion of their Profession. Yea and in stead of taking profit, and making use of the enemies of the truth, among whom we haply converse, while their vicinity or neighbourhood should make us more heedful of our ways, lest we offend them (nothing being more disgraceful to a man, then to commit any unseemly act in the presence of his enemy, the Apostle admonishing, Walk wisely towards them that are without) we on the otherside cause much hurt unto them (not only the greater shame to ourselves) by obfirming them in their ignorance, profaneness, idolatry, or superstition, which now they dare more confidently prefer even before God's pure religion itself, while their natural morality, or superstition may seem in the least degree to outstrip our practical divinity. Much more than what a disgrace is it for a Protestant to run riot in the presence of Papists? Not that Papists can show any great holiness of their religion, by the holiness of their lives, seeing they so much exclaim upon holiness, in the professors of the truth, giving it the nickname of a new kind of I wots not what heresy, as Puritanisme, or the like; so that they plainly disclaim holiness in themselves: neither hath their religion it in it, for all their infused righteousness, to infuse any holiness (Bellarmine making the sanctity of Doctrine, not of Life, to be that, which showeth the Church of Rome to be holy) into the professors of it; a thing confessed by Bellarmine, 
His eight mark of the Church. Bellar. de Ecclae. no●●, cap. 1●  that he is fain to travail fare to derive holiness to make the Church of Rome holy, namely (among others) from the holiness of 
Bellar. de notis. Ecclae. cap. 13. Nota. 10●  S. Dominicke and S. Francis, the Founders of their religious Orders: Yea and the better to comply with Protestants, (as the Iuy winding about the Oak, in time eats out the heart of it) they favour them most, in whom they observe the fewest and least tokens of grace and holiness, speaking evil of the best, hereby not only making a division between Protestants, but insinuating themselves into an united society of the worst sort of Protestants, whose weakness maketh them way the more easily to instill their poisonous Doctrines into them, while they so liberally will promise Pardons and Indulgences to those, whose profane lives stand in need of the whole Ocean of God's Mercies, of the whole Fountain of Christ's Merits in his Blood to wash and purge them, and not those imaginary Waters that flow from the See of Rome, whose Conduits convey nothing but empty air to thirsty Consciences, but flow back again with streams of Gold, which the Alchimistes of Rome do sponge from the full pouches of empty brains.  
Nor speak we of any bastard Protestants, who casting off all care and conscience of a Christian conversation, answerable to their general calling, are willing rather to symbolise with Papists in their profanation of all holy things, as the hallowing of the Lords day in all such Christian duties, as God requireth, and so consequently run along with them unto all excess of riot, railing at those that run not with them; such Neutrals are neither good Fish nor Flesh; but we speak of such Protestants, as making conscience of their ways, to walk worthy of their calling, if they chance to step beside the narrow path, and of humane frailty commit the least error, so as even the Papist comes to take notice of it: It is enough to raise a clamour not only against the person in particular, but against the whole Profession, to make it odious (if possible) to all the world. Certainly, if any sober Protestant do but enter into a consideration hereof, he will be exceedingly wounded for the least offence given in this kind, either by himself, or by another.  
Nor doth the offence only reach to enemies without, but it more nearly toucheth the Conscience for enemies within the Church. What an indignation was it to David (trow you) when he heard how the very drunkards, and debauched sons of Belial within the Church, made their Songs of him? It was grievous to job to be the derision of those base brats, whose fathers formerly job accounted not (for their vile conditions, not for their poverty) worthy to be set with the Dogs of his Flock? But this might the more easily be brooked, sith not any just offence in job, but his virtues, so formerly envied, but now scorned, being covered over and defaced with outward calamities, made him to be the object of contempt. But david's case was much more pitiful, when those drunken companions at their usual Bacchanals made his sin their song. Can an ingenuous, and noble Heaven-borne Spirit, even without bursting, brook such an indignity? And yet not so much the shame, which himself sustaineth, as the blame which Religion beareth for his sake, and the desperate danger also, whereinto by occasion of his example such Coribantes precipitate themselves: is the thing, that most of all troubleth his noble Spirit. What comfort then in such a case?   

CHAP. XII. The Comfort; How in this Conflict the Soul may stay itself, and wind out of it.  
WHo would not here stand aghast, and appalled, to consider into what a Maze of perplexities, and Sea of sorrows, sin, though but in some error of our life, doth inwrap and ingulfe the poor child of God; still one wave following in the neck of another, like Iob's messengers, and every one more grievous than other? How is it possible, but the poor man should be swallowed up in the bottomless gulf? But lo, even in his utmost extremity there is a plank for him to save him from drowning. First for the offence to the enemies without the Church. The wound that is deeper will require the longer tent, the longer time, the greater pains, the greater patience in curing of it. For first, this must redoubble and renew his repentance. Secondly, he must pray the more fervently for God's enemies, for their conversion to God. Thirdly, he must express such fruits of his repentance in his life and conversation, that even they that are without, may thereby be brought within the Church. Fourthly, if he be a Minister, he must so much the more labour in his Calling, and that not only by preaching, but otherwise also, if God have given him ability and opportunity, that thereby they may be brought to Christ's Fold. And if by his labour he can rescue but one Soul out of the Devil's paw, it will both comfort him for the present, and procure unto him a more glorious reward hereafter. Fifthly, though all his labour and industry this way cannot prevail to win any one of God's enemies, yet his good purposes and endeavours shall not be defrauded of God's gracious acceptance, nor frustrated of a merciful recompense. Sixthly, if the enemies of God remain obstinate in their Idolatry and superstition, it is not now (whatsoever their pretence be) because of offence taken at him who professeth the truth, but because they are possessed with the spirit of obstinacy to affect falsehood and lies, rather than the truth. For although through humane weakness he had given them cause of offence, to help to harden them in their Infidelity: yet now upon the more clear evidence of his repentance, confirmed by his constant reformation, they ought to be reconciled to God by his example. For if they will wilfully and maliciously harden themselves in sin by others example of falling: then on the contrary they ought wisely and willingly to abandon their sinful estate by the pattern of his rising again. Otherwise, they therefore lie not in their sin, because God's child hath unwarily sinned, whom they have seen to repent: but because their habitual malice against the truth hath blinded their eyes, not to embrace it. So that the Child of God going on in the practice of these foresaid duties, he shall find much comfort in his Conscience, and much peace in his Soul. In the last place, as it fared with David, so it faring with any Saint of God in the like kind, to be under God's rod inflicted (as we noted before) not as an expiatory or vindicatorie punishment for sin, already satisfied by, and pardoned for Christ, both for guilt and mulct, but as a profitable medicine, not only to humble the Patient, but to warn and terrify Gods very enemies not to sin, seeing God spareth not his own children offending: hereupon the enemies ought to take special notice of, and lay to heart the afflictions inflicted upon God's children, ●hom they have noted to offend; and to be thereby moved to take heed, either how they presume to censure him, or Religion for his sa●e; much ●esse, that they should the more obstinately persist in their Infidelity and impiety; ever having before their eyes that saying of the Holy Ghost by Peter: judgement must begin at the House of God; And if it first begin at us, what shall the end be of them, that obey not the Gospel of God? And if the righteous scarcely be saved, where shall the ungodly, and the sinner appear?  
Secondly, For offence given to the enemies within the Church, such as are false Brethren, halfe-Christians, enemies of the Cross of Christ, such as the Apostle describes, Phil. 3.18, 19: When to such God's child is become a scandal and scorn, and that in some sort worthily (though none ought to be so diabolical, as to make a scoff of another's weakness, but to mourn for it rather) how shall his (otherwise) magnanimous Spirit be able to undergo such an indignity? Surely not by accounting their scorn of less moment, because though deserved, it is no ●esse usual with profane persons in their surquedry to canvas and bandy, like a Tennis-ball in the Racket-court, the good names of best Christians, casting all aspersions upon them, though never so unjust. Or may not his grief herein find some mitigation, that forasmuch as nothing more disquiets him, then that he hath caused the profane Rout to speak evil of Religion, and the true professors of it: yet he well knows, that before this, their malice wanted no incentive against it? No surely; this is so fare from giving him any comfort at all, that it rather much exasperates his sorrow. For while carnal worldlings, out of an inbred antipathy to true Religion (at least touching the life and power of it) speak evil thereof, and hate the beauty of it, which shining in her Sons, discovers th● deformities of the Children of Darkness so much the more; in all which they are left without excuse, being convicted of their own Conscience, while they hate goodness for no other cause, but because it is good: But now when the practitioner and professor of goodness hath so exorbitated from the straight and strict path thereof, as he falls under the Check of such Mates, he puts a weapon into their hands, not only for offence, whereby they wound his uprightness, but for defence, to maintain their own sin. Yea doth he not put a Dart into their hand, wherewith through his sides, lying open, for neglect of straight guirding on his Armour, they wound the whole Band of his fellow-soldiers? Oh, what a wound is this to his Soul?  
Yet why should he, at least so much torment himself for this? Doth he not know, that Religion is still an intemerated and unviolated Virgin, notwithstanding all the reproaches cast upon her by malevolent tongues, though in some measure occasioned by the humane imbecility of her otherwise faithful Train? And are not all the Children of Truth, though Saints by calling, though washed, sanctified, justified in the Name of the Lord jesus Christ, and by the Spirit of our God, yet full of the Dregges of Corruption remaining to be purged out by daily prayer, repentance, 〈◊〉 the practice of pious dutie● Is there not still in such a body of sin to be destroyed? Still a Law in the Members, still sin dwelling in them? Why then should some one actual error in such persons be made such a Monster, or un-heard-of wonder, as to bring a scandal upon the whole Profession, yea or upon the Person himself offending, so fare forth, as to account him as a Reprobate? As though sanctification consisted in an utter abolition of sin, branch and root, and not rather (for the present condition of this life) in the destruction of the tyrannical dominion of sin; and a daily conflict with the Relics of it. For although all the truly regenerate be Saints, translated from the state of darkness to light: Yet they put not off the nature of men, yea of weak and sinful men, while they carry about with them this body of death. For alas, how should the old bottles of our mortal bodies be able to contain the pure new Wine of perfect holiness (perfect I mean in the degrees) and not burst, and the Wine run out? How many, possessed but with a conceit and opinion of perfection in this life, have lost even that grace, which they seemed to have? How should not then God's child be quickly puffed up and enamoured with the beauty of his graces, and so, as Satan to be cast forth of Heaven like lightning, as Christ admonisheth his Disciples, Luke 10.18. if he had not some allay of corruption, or sin to press him down, and humble him? Was not the Apostle exercised with a Thorn in the Flesh the messenger of Satan to buffet him, lest he should be puffed up with abundance of Revelations? Or how should Gods power be magnified in our weakness, who said unto him, My grace is sufficient for thee, My strength is made perfect through weakness? Or how else should we work out our salvation with fear and trembling, seeing it is God that worketh in us both to will and to do of his good pleasure? Or how shall God tread Satan under our feet shortly, if we be already conquerors? Or how shall we press hard toward the mark, if we be already perfect? Or how shall we shake off the sin that doth so easily beset us, and every weight of humane frailty, to run with patience the race that is set before us, if God's Saints here be altogether without sin? Or how shall the Spirit fight against the Flesh, if the Enemy be already vanquished? Or what need have we of God's mercy, that we should daily pray, Forgive us our sins, if we did not every day commit sin? So that to grieve, that one offence in the Regenerate should be sufficient to scandalise Religion, and the profession of it, may serve to muzzle either Papists in their pride, or Carnal men in their ignorance, who may think, that either there is a perfection of grace on Earth, or else holiness being imperfect, there is no difference at all among men, but only in outward appearance, some seeming to be better than others. So that all this might seem to mitigate the Patient's malady.  
But yet (alas!) all this cannot give him any solid comfort. For although there be no perfection of degrees in holiness here in the regenerate, yet a perfection of parts there is; and so of the parts, that God's child must still be growing on, and aspiring towards the perfection of degrees. Whereunto striving, if by the way, in regard of infinite encumbrances outward, and no less infirmities within him, he stumble or fall, stagger, or stray, never so little, he is so much the more displeased with himself, and dejected in spirit, by how much he pursued after perfection with greater sincerity and eagerness. And although it stand not with the state of grace to be without many inbred corruptions still dwelling, but not reigning in the regenerate: Yet it is no small grief of heart unto him, to have committed the least sin. But when his corruption breaks out into a blain or bile of open offence and scandal, oh what intolerable torment doth seize upon his soul, as we see in David! but no man can take an estimate of the weight of this burden, but he that hath it upon him.  
Therefore to conclude all, and to wind ourselves at length out of this Meander of a turn-sicke conscience: besides other means of comfort mentioned before, we will here add only these two. First, that the Delinquent or Offendant give such testimony of his continual heartgrief for his sins past, as that he may even drive the most carnal man into an astonishment, and to reflect upon his own great and many sins, thus resolving with himself: if so be that one sin, and that committed of weakness, not of purpose, casually, not of custom, cost a man so much sorrow and humiliation: then what repentance and sorrow is requisite for all my great and many sins? Now I see, that sin is not so slightly to be regarded, as formerly I have imagined. Thus by God's grace may the wickedest man be brought to repentance for his evil life passed, by beholding thy great humiliation for the least sin. What a comfort than shall this bring unto thy soul, when thou shalt be an occasion of pulling an other out of the fire, by letting him see how grievous the burning of soul and body in hell flames shall be, when but one spark, casually lighting vpo● the soul, hath been enough even to make thy precious life tedious to thyself, and thy more precious name odious to all.  
The second means of comfort herein, is to possess thy soul with a greater indignation against the least sin in thyself, but with a greater compassion of others weaknesses. Pardon others many things, but thyself nothing. For if the Apostles reason for spiritual compassion be forcible, as when he saith, Brethren, if a man be overtaken in a fault, ye which are spiritual restore such a one in the spirit of meekness; and the reason is added, Considering thyself, lest thou also be tempted: then 〈◊〉 much more forcible is it 〈…〉, to whom it may be ●aid, Considering thyself who hast been tempted and over taken? Thus shalt thou reap a double fruit: the first, that thy lenity towards others grossly offending, shall make them the more amicable and gentle towards thee, in pardoning thy lesser offence towards them. Not that because we have offended, therefore we should remit our zeal (after the testimony of our repentance) to reprove 〈◊〉 sins, for so it should be●●●● to the Proverb, M●●lus mulum scabit: but that our zeal in reproving others should appear to be kindled at our indignation for our own sins in the first place. Thus when others shall perceive, that our zealous reproofs are bend against their sins, not their persons, (which they shall the more easily discern, when it cometh from a hatred of sin in ourselves,) it will so much the more affect them, not only with a love towards our persons, but a hatred towards their own sins. The second fruit is, that howsoever the Patient shall be encountered with unkind affronts, frowns, or frumps, now and then; yet his indignation and zeal against himself, if it cannot mitigate others sharpness towards him; yet shall it be such an armour of proof unto him, being tempered with faith, humility, meekness, & patience, as all Satan's fiery darts shall not be able to pierce it, at leastwise, not mortally to wound him. And in a word, so many outward discouragements as either he hath, or yet shall meet withal in the world for his offence past, they shall from henceforth be but as so many * thorne-hedges round about him, ready to prick and wound him, when any temptation would divert or draw him to the least transgression.   
FINIS.